Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 4.43

Auditae dehinc Lacedaemoniorum et Messeniorum legationes de iure templi Dianae Limnatidis, quod suis a maioribus suaque in terra dicatum Lacedaemonii firmabant annalium memoria vatumque carminibus, sed Macedonis Philippi cum quo bellassent armis ademptum ac post C. Caesaris et M. Antonii sententia redditum. contra Messenii veterem inter Herculis posteros divisionem Peloponnesi protulere, suoque regi Denthaliatem agrum in quo id delubrum cessisse; monimentaque eius rei sculpta saxis et aere prisco manere. quod si vatum, annalium ad testimonia vocentur, pluris sibi ac locupletiores esse; neque Philippum potentia sed ex vero statuisse: idem regis Antigoni, idem imperatoris Mummii iudicium; sic Milesios permisso publice arbitrio, postremo Atidium Geminum praetorem Achaiae decrevisse. ita secundum Messenios datum. et Segestani aedem Veneris montem apud Erycum, vetustate dilapsam, restaurari postulavere, nota memorantes de origine eius et laeta Tiberio. suscepit curam libens ut consanguineus. tunc tractatae Massiliensium preces probatumque P. Rutilii exemplum; namque eum legibus pulsum civem sibi Zmyrnaei addiderant. quo iure Vulcacius Moschus exul in Massiliensis receptus bona sua rei publicae eorum et patriae reliquerat. A hearing was now given to embassies from Lacedaemon and Messene upon the legal ownership of the temple of Diana Limnatis. That it had been consecrated by their own ancestors, and on their own ground, the Lacedaemonians sought to establish by the records of history and the hymns of the poets: it had been wrested from them, however, by the Macedonian arms during their war with Philip, and had been returned later by the decision of Julius Caesar and Mark Antony. In reply, the Messenians brought forward the old partition of the Peloponnese between the descendants of Hercules:— "The Denthaliate district, in which the shrine stood, had been assigned to their king, and memorials of the fact, engraved on rock and ancient bronze, were still extant. But if they were challenged to adduce the evidences of poetry and history, the more numerous and competent witnesses were on their side, nor had Philip decided by arbitrary power, but on the merits of the case: the same had been the judgement of King Antigonus and the Roman commander Mummius; and a similar verdict was pronounced both by Miletus, when that state was commissioned to arbitrate, and, last of all, by Atidius Geminus, the governor of Achaia." The point was accordingly decided in favour of Messene. The Segestans also demanded the restoration of the age-worn temple of Venus on Mount Eryx, and told the familiar tale of its foundation: much to the pleasure of Tiberius, who as a relative willingly undertook the task. At this time, a petition from Massilia was considered, and sanction was given to the precedent set by Publius Rutilius. For, after his banishment by form of law, Rutilius had been presented with the citizenship of Smyrna; on the strength of which, the exile Vulcacius Moschus had naturalized himself at Massilia and bequeathed his estate to the community, as his fatherland. <

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

9 results
1. Tacitus, Agricola, 4.2 (1st cent. CE - 2nd cent. CE)
2. Tacitus, Annals, 3.60-3.63, 3.61.2, 4.1.2, 4.14, 4.37-4.38, 4.42, 4.55-4.56, 12.64.1, 15.23.2 (1st cent. CE - 2nd cent. CE) 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. 4.14.  This year also brought delegations from two Greek communities, the Samians and Coans desiring the confirmation of an old right of asylum to the temples of Juno and Aesculapius respectively. The Samians appealed to a decree of the Amphictyonic Council, the principal tribunal for all questions in the period when the Greeks had already founded their city-states in Asia and were domit upon the sea-coast. The Coans had equal antiquity on their side, and, in addition, a claim associated with the place itself: for they had sheltered Roman citizens in the temple of Aesculapius at a time when, by order of King Mithridates, they were being butchered in every island and town of Asia. Next, after various and generally ineffective complaints from the praetors, the Caesar at last brought up the question of the effrontery of the players:— "They were frequently the fomenters of sedition against the state and of debauchery in private houses; the old Oscan farce, the trivial delight of the crowd, had come to such a pitch of indecency and power that it needed the authority of the senate to check it." The players were then expelled from Italy. 4.37.  About the same time, Further Spain sent a deputation to the senate, asking leave to follow the example of Asia by erecting a shrine to Tiberius and his mother. On this occasion, the Caesar, sturdily disdainful of compliments at any time, and now convinced that an answer was due to the gossip charging him with a declension into vanity, began his speech in the following vein:— "I know, Conscript Fathers, that many deplored by want of consistency because, when a little while ago the cities of Asia made this identical request, I offered no opposition. I shall therefore state both the case for my previous silence and the rule I have settled upon for the future. Since the deified Augustus had not forbidden the construction of a temple at Pergamum to himself and the City of Rome, observing as I do his every action and word as law, I followed the precedent already sealed by his approval, with all the more readiness that with worship of myself was associated veneration of the senate. But, though once to have accepted may be pardonable, yet to be consecrated in the image of deity through all the provinces would be vanity and arrogance, and the honour paid to Augustus will soon be a mockery, if it is vulgarized by promiscuous experiments in flattery. 4.38.  "As for myself, Conscript Fathers, that I am mortal, that my functions are the functions of men, and that I hold it enough if I fill the foremost place among them — this I call upon you to witness, and I desire those who shall follow us to bear it in mind. For they will do justice, and more, to my memory, if they pronounce me worthy of my ancestry, provident of your interests, firm in dangers, not fearful of offences in the cause of the national welfare. These are my temples in your breasts, these my fairest and abiding effigies: for those that are reared of stone, should the judgement of the future turn to hatred, are scorned as sepulchres! And so my prayer to allies and citizens and to Heaven itself is this: to Heaven, that to the end of my life it may endow me with a quiet mind, gifted with understanding of law human and divine; and to my fellow-men, that, whenever I shall depart, their praise and kindly thoughts may still attend my deeds and the memories attached to my name." And, in fact, from now onward, even in his private conversations, he persisted in a contemptuous rejection of these divine honours to himself: an attitude by some interpreted as modesty, by many as self-distrust, by a few as degeneracy of soul:— "The best of men," they argued, "desired the greatest heights: so Hercules and Liber among the Greeks, and among ourselves Quirinus, had been added to the number of the gods. The better way had been that of Augustus — who hoped! To princes all other gratifications came instantly: for one they must toil and never know satiety — the favourable opinion of the future. For in the scorn of fame was implied the scorn of virtue! 4.42.  As chance would have it, the trial at this juncture of the popular and talented Votienus Montanus forced Tiberius (who was already wavering) to the conviction that he must avoid the meetings of the senate and the remarks, often equally true and mordant, which were there repeated to his face. For, during the indictment of Votienus for the use of language offensive to the emperor, the witness Aemilius, a military man, in his anxiety to prove the case, reported the expressions in full, and, disregarding the cries of protest, struggled on with his tale with great earnestness. Tiberius thus heard the scurrilities with which he was attacked in private; and such was the shock that he kept crying out he would refute them, either on the spot or in charge of the trial his equanimity being restored with difficulty by the entreaties of his friends and the adulation of all. Votienus himself suffered the penalties of treason. The Caesar, as he had been reproached with recklessness to defendants, adhered to his methods with all the more tenacity; punishing Aquilia by exile on the charge of adultery with Varius Ligus, though Lentulus Gaetulicus, the consul designate, had pressed only for conviction under the Julian Law; and expunging Apidius Merula from the senatorial register because he had not sworn allegiance to the acts of the deified Augustus. 4.55.  To divert criticism, the Caesar attended the senate with frequency, and for several days listened to the deputies from Asia debating which of their communities was to erect his temple. Eleven cities competed, with equal ambition but disparate resources. With no great variety each pleaded national antiquity, and zeal for the Roman cause in the wars with Perseus, Aristonicus, and other kings. But Hypaepa and Tralles, together with Laodicea and Magnesia, were passed over as inadequate to the task: even Ilium, though it appealed to Troy as the parent of Rome, had no significance apart from the glory of its past. Some little hesitation was caused by the statement of the Halicarnassians that for twelve hundred years no tremors of earthquake had disturbed their town, and the temple foundations would rest on the living rock. The Pergamenes were refuted by their main argument: they had already a sanctuary of Augustus, and the distinction was thought ample. The state-worship in Ephesus and Miletus was considered to be already centred on the cults of Diana and Apollo respectively: the deliberations turned, therefore, on Sardis and Smyrna. The Sardians read a decree of their "kindred country" of Etruria. "Owing to its numbers," they explained, "Tyrrhenus and Lydus, sons of King Atys, had divided the nation. Lydus had remained in the territory of his fathers, Tyrrhenus had been allotted the task of creating a new settlement; and the Asiatic and Italian branches of the people had received distinctive titles from the names of the two leaders; while a further advance in the Lydian power had come with the despatch of colonists to the peninsula which afterwards took its name from Pelops." At the same time, they recalled the letters from Roman commanders, the treaties concluded with us in the Macedonian war, their ample rivers, tempered climate, and the richness of the surrounding country. 4.56.  The deputies from Smyrna, on the other hand, after retracing the antiquity of their town — whether founded by Tantalus, the seed of Jove; by Theseus, also of celestial stock; or by one of the Amazons — passed on to the arguments in which they rested most confidence: their good offices towards the Roman people, to whom they had sent their naval force to aid not merely in foreign wars but in those with which we had to cope in Italy, while they had also been the first to erect a temple to the City of Rome, at a period (the consulate of Marcus Porcius) when the Roman fortunes stood high indeed, but had not yet mounted to their zenith, as the Punic capital was yet standing and the kings were still powerful in Asia. At the same time, Sulla was called to witness that "with his army in a most critical position through the inclement winter and scarcity of clothing, the news had only to be announced at a public meeting in Smyrna, and the whole of the bystanders stripped the garments from their bodies and sent them to our legions." The Fathers accordingly, when their opinion was taken, gave Smyrna the preference. Vibius Marsus proposed that a supernumerary legate, to take responsibility for the temple, should be assigned to Manius Lepidus, to whom the province of Asia had fallen; and since Lepidus modestly declined to make the selection himself, Valerius Naso was chosen by lot among the ex-praetors and sent out. 12.64.1.  In the consulate of Marcus Asinius and Manius Acilius, it was made apparent by a sequence of prodigies that a change of conditions for the worse was foreshadowed. Fire from heaven played round the standards and tents of the soldiers; a swarm of bees settled on the pediment of the Capitol; it was stated that hermaphrodites had been born, and that a pig had been produced with the talons of a hawk. It was counted among the portents that each of the magistracies found its numbers diminished, since a quaestor, an aedile, and a tribune, together with a praetor and a consul, had died within a few months. But especial terror was felt by Agrippina. Disquieted by a remark let fall by Claudius in his cups, that it was his destiny first to suffer and finally to punish the infamy of his wives, she determined to act — and speedily. First, however, she destroyed Domitia Lepida on a feminine quarrel. For, as the daughter of the younger Antonia, the grand-niece of Augustus, the first cousin once removed of Agrippina, and also the sister of her former husband Gnaeus Domitius, Lepida regarded her family distinctions as equal to those of the princess. In looks, age, and fortune there was little between the pair; and since each was as unchaste, as disreputable, and as violent as the other, their competition in the vices was not less keen than in such advantages as they had received from the kindness of fortune. But the fiercest struggle was on the question whether the domit influence with Nero was to be his aunt or his mother: for Lepida was endeavouring to captivate his youthful mind by a smooth tongue and an open hand, while on the other side Agrippina stood grim and menacing, capable of presenting her son with an empire but not of tolerating him as emperor.
3. Tacitus, Dialogus De Oratoribus, 10.2 (1st cent. CE - 2nd cent. CE)
4. Gellius, Attic Nights, 20.1 (2nd cent. CE - 2nd cent. CE)
5. Pausanias, Description of Greece, 4.4.2-4.4.3 (2nd cent. CE - 2nd cent. CE) 4.4.2. There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame. 4.4.3. The Messenians say that a plot was formed by Teleclus against persons of the highest rank in Messene who had come to the sanctuary, his incentive being the excellence of the Messenian land; in furtherance of his design he selected some Spartan youths, all without beards, dressed them in girls' clothes and ornaments, and providing them with daggers introduced them among the Messenians when they were resting; the Messenians, in defending themselves, killed the beardless youths and Teleclus himself; but the Lacedaemonians, they say, whose king did not plan this without the general consent, being conscious that they had begun the wrong, did not demand justice for the murder of Teleclus. These are the accounts given by the two sides; one may believe them according to one's feelings towards either side.
6. Justinian, Digest, 5.1.37 (5th cent. CE - 6th cent. CE)
7. Epigraphy, Seg, 51.641
8. Papyri, P.Oxy., 17.2104, 43.3106
9. Strabo, Geography, 4.1.5, 8.4.9, 9.2.4 4.1.5. The Massilians live under a well-regulated aristocracy. They have a council composed of 600 persons called timouchi, who enjoy this dignity for life. Fifteen of these preside over the council, and have the management of current affairs; these fifteen are in their turn presided over by three of their number, in whom rests the principal authority; and these again by one. No one can become a timouchus who has not children, and who has not been a citizen for three generations. Their laws, which are the same as those of the Ionians, they expound in public. Their country abounds in olives and vines, but on account of its ruggedness the wheat is poor. Consequently they trust more to the resources of the sea than of the land, and avail themselves in preference of their excellent position for commerce. Nevertheless they have been enabled by the power of perseverance to take in some of the surrounding plains, and also to found cities: of this number are the cities they founded in Iberia as a rampart against the Iberians, in which they introduced the worship of Diana of Ephesus, as practised in their father-land, with the Grecian mode of sacrifice. In this number too are Rhoa [and] Agatha, [built for defence] against the barbarians dwelling around the river Rhone; also Tauroentium, Olbia, Antipolis and Nicaea, [built as a rampart] against the nation of the Salyes and the Ligurians who inhabit the Alps. They possess likewise dry docks and armouries. Formerly they had an abundance of vessels, arms, and machines, both for the purposes of navigation and for besieging towns; by means of which they defended themselves against the barbarians, and likewise obtained the alliance of the Romans, to whom they rendered many important services; the Romans in their turn assisting in their aggrandizement. Sextius, who defeated the Salyes, founded, not far from Marseilles, a city which was named after him and the hot waters, some of which they say have lost their heat. Here he established a Roman garrison, and drove from the sea-coast which leads from Marseilles to Italy the barbarians, whom the Massilians were not able to keep back entirely. However, all he accomplished by this was to compel the barbarians to keep at a distance of twelve stadia from those parts of the coast which possessed good harbours, and at a distance of eight stadia where it was rugged. The land which they thus abandoned, he presented to the Massilians. In their city are laid up heaps of booty taken in naval engagements against those who disputed the sea unjustly. Formerly they enjoyed singular good fortune, as well in other matters as also in their amity with the Romans. of this [amity] we find numerous signs, amongst others the statue of Diana which the Romans dedicated on the Aventine mount, of the same figure as that of the Massilians. Their prosperity has in a great measure decayed since the war of Pompey against Caesar, in which they sided with the vanquished party. Nevertheless some traces of their ancient industry may still be seen amongst the inhabitants, especially the making of engines of war and ship-building. Still as the surrounding barbarians, now that they are under the dominion of the Romans, become daily more civilized, and leave the occupation of war for the business of towns and agriculture, there is no longer the same attention paid by the inhabitants of Marseilles to these objects. The aspect of the city at the present day is a proof of this. For all those who profess to be men of taste, turn to the study of elocution and philosophy. Thus this city for some little time back has become a school for the barbarians, and has communicated to the Galatae such a taste for Greek literature, that they even draw contracts on the Grecian model. While at the present day it so entices the noblest of the Romans, that those desirous of studying resort thither in preference to Athens. These the Galatae observing, and being at leisure on account of the peace, readily devote themselves to similar pursuits, and that not merely individuals, but the public generally; professors of the arts and sciences, and likewise of medicine, being employed not only by private persons, but by towns for common instruction. of the wisdom of the Massilians and the simplicity of their life, the following will not be thought an insignificant proof. The largest dowry amongst them consists of one hundred gold pieces, with five for dress, and five more for golden ornaments. More than this is not lawful. Caesar and his successors treated with moderation the offences of which they were guilty during the war, in consideration of their former friendship; and have preserved to the state the right of governing according to its ancient laws. So that neither Marseilles nor the cities dependent on it are under submission to the governors sent [into the Narbonnaise]. So much for Marseilles. 8.4.9. The sanctuary of Artemis at Limnae, at which the Messenians are reputed to have outraged the maidens who had come to the sacrifice, is on the boundaries between Laconia and Messenia, where both peoples held assemblies and offered sacrifice in common; and they say that it was after the outraging of the maidens, when the Messenians refused to give satisfaction for the act, that the war took place. And it is after this Limnae, also, that the Limnaion, the sanctuary of Artemis in Sparta, has been named. 9.2.4. Ephorus says that the Thracians, after making a treaty with the Boeotians, attacked them by night when they, thinking that peace had been made, were encamping rather carelessly; and when the Boeotians frustrated the Thracians, at the same time making the charge that they were breaking the treaty, the Thracians asserted that they had not broken it, for the treaty said by day, whereas they had made the attack by night; whence arose the proverb, Thracian pretense; and the Pelasgians, when the war was still going on, went to consult the oracle, as did also the Boeotians. Now Ephorus is unable, he says, to tell the oracular response that was given to the Pelasgians, but the prophetess replied to the Boeotians that they would prosper if they committed sacrilege; and the messengers who were sent to consult the oracle, suspecting that the prophetess responded thus out of favor to the Pelasgians, because of her kinship with them (indeed, the sanctuary also was from the beginning Pelasgian), seized the woman and threw her upon a burning pile, for they considered that, whether she had acted falsely or had not, they were right in either case, since, if she uttered a false oracle, she had her punishment, whereas, if she did not act falsely, they had only obeyed the order of the oracle. Now those in charge of the sanctuary, he says, did not approve of putting to death without trial — and that too in the sanctuary — the men who did this, and therefore they brought them to trial, and summoned them before the priestesses, who were also the prophetesses, being the two survivors of the three; but when the Boeotians said that it was nowhere lawful for women to act as judges, they chose an equal number of men in addition to the women. Now the men, he says, voted for acquittal, but the women for conviction, and since the votes cast were equal, those for acquittal prevailed; and in consequence of this prophecies are uttered at Dodona by men to Boeotians only; the prophetesses, however, explain the oracle to mean that the god ordered the Boeotians to steal the tripods and take one of them to Dodona every year; and they actually do this, for they always take down one of the dedicated tripods by night and cover it up with garments, and secretly, as it were, carry it to Dodona.

Subjects of this text:

subject	book bibliographic info
achaea	Talbert (1984), The Senate of Imperial Rome, 418
administration,provincial	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
agricola	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
alliatoria celsilla	Talbert (1984), The Senate of Imperial Rome, 418
anger,divine	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275, 315
antiochus,iii	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 301
arbitration	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
artemis kynthia (paros),limnatis	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
asylum,right of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
attalids	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 301
augustus,worship of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
augustus (previously octavian),builds temple of mars,,communicates	Talbert (1984), The Senate of Imperial Rome, 418
augustus (previously octavian),builds temple of mars,,measures	Talbert (1984), The Senate of Imperial Rome, 418
benignitas	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
capitoline hill	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
communication	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
consuls	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
councils	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
crowns	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
cult centres,local and regional	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
cultic commemoration,and non-cultic commemoration	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192, 275
cyzicus	Talbert (1984), The Senate of Imperial Rome, 418
decisions,judicial	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
deification,related to conduct of individual in life	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
diana limnatis	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192; Talbert (1984), The Senate of Imperial Rome, 418
dispute-resolution	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
disputes	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
education	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
emperor	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
ephesus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
ethnicity,ethnic identity,fluidity and indeterminacy of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
expiation	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
fama	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
festivals	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
fidenae	Talbert (1984), The Senate of Imperial Rome, 418
fire,interpreted as prodigy	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
gaius (caligula),,puts proposals	Talbert (1984), The Senate of Imperial Rome, 418
governor	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
grain supply	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
greece	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
greeks	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
hadrian	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
identity,general,ethnic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
insular,regional	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
jurisdiction	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
koina	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
language,greek	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
language,latin	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
larisa	Talbert (1984), The Senate of Imperial Rome, 418
legates	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
lieu(x) de mémoire	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
lycian,territorial	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
lycian,thessalian	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
macedon	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192, 275
manlius patruinus	Talbert (1984), The Senate of Imperial Rome, 418
memories,religious,intertwined with current practice	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
memories,social,historicity of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
memory,cultural	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
messene	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192; Talbert (1984), The Senate of Imperial Rome, 418
messenia,war	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
migrations,myths of,boiotia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
military standards	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
molossia,molossians,at dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
monuments	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
nero (emperor),performance and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
oracles,in war situations	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
oracles	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
orators	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
panhellenic sanctuaries,not quite panhellenic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
pelasgians,at dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
pelasgians,traditions interlocking with central greeks	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
petitions	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
philosophy	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
poleis	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
praetors	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
prayer	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
prodigies	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
pteleon	Talbert (1984), The Senate of Imperial Rome, 418
publication	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
purification	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
region,and ethnicity	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
region,boundaries between several collapsed in cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
rescripts	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
rhetoric	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
rhodes	Talbert (1984), The Senate of Imperial Rome, 418
rome	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
sacrilege'	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
sacrilege,compensated for in ritual	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
sanctuaries,,mediating	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
sanctuaries,,territorial negotation	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
segesta	Talbert (1984), The Senate of Imperial Rome, 418
seleucids,privileges granted jews	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 301
sena	Talbert (1984), The Senate of Imperial Rome, 418
senate,flattery of emperor by	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 315
senate,in latin and greek,,exemption from laws	Talbert (1984), The Senate of Imperial Rome, 418
senate,in latin and greek,,receives envoys	Talbert (1984), The Senate of Imperial Rome, 418
senate,in latin and greek,,relief	Talbert (1984), The Senate of Imperial Rome, 418
senate,in latin and greek,,summons envoys	Talbert (1984), The Senate of Imperial Rome, 418
senate,roman	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
senate	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
smyrna	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
sophists	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468
spain	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
sparta	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192, 275; Talbert (1984), The Senate of Imperial Rome, 418
status	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
synedrion	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
thessalians	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
tiber,r.	Talbert (1984), The Senate of Imperial Rome, 418
tiberius,temples of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
tiberius,worshipful treatment of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 192
tiberius	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214, 468
to dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
to the kyklades by artist babis kritikos,and territory	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
to the kyklades by artist babis kritikos,marking membership in cult community	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
tribute,religious,choral,with tripods,to dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
tripods,at dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
tripods,with a chorus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
venus,temple of (eryx)	Talbert (1984), The Senate of Imperial Rome, 418
violence	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214
xenophon (doctor of claudius)	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 275
zeus dodonaios,at dodona,archaeology	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
zeus dodonaios,at dodona,oracle,oracular tree	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
zeus dodonaios,at dodona,theoria to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
zeus dodonaios,at dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336
zeuxis	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 301