Tiresias: The Ancient Mediterranean Religions Source Database

11051

Valerius Maximus, Memorable Deeds And Sayings, 1.1.8

nan No wonder then that the indulgence of the gods was so great in preserving and increasing their empire: for such a scrupulous care seemed to examine the smallest details of religion, so that our city is to be thought never to have had her eyes off from the most exact worship of the gods. And therefore when Marcellus, five times consul, having taken Clastidium, and after that Syracuse, would have in performance of his vows, erected a temple to Honour and Virtue, he was opposed by the college of pontiffs, who denied that one shrine could be rightly dedicated to two gods. For if any prodigy should happen, it would remain doubtful to which deity should be made address: nor was it the custom to sacrifice at once to two deities, unless in some particular cases. Upon which admonition of the pontiffs, Marcellus in two separate temples set up the images of Honour and Virtue; whereby it came to pass, that neither the authority of so great a man was any hindrance to the college, nor the addition of expense any impediment to Marcellus, but that all justice and observation was given to religion.

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

21 results
1. Cicero, De Domo Sua, 139 (2nd cent. BCE - 1st cent. BCE) 139. dum necesse erat resque ipsa cogebat, unus omnia poterat potuerat A ; qui postea quam magistratus creavit legesque constituit, sua cuique procuratio auctoritasque est restituta. quam si retinere volunt volent Richter ei qui reciperarunt in perpetuum poterunt obtinere; sin has caedis et rapinas et hos tantos tamque profusos sumptus aut facient aut approbabunt — nolo in eos gravius quicquam ne ominis ominis Manutius : hominis codd. quidem causa dicere, unum hoc dico: nostri isti nobiles nisi vigilantes et boni et fortes et misericordes erunt, eis hominibus in quibus haec erunt ornamenta sua concedant necesse est.
2. Cicero, On Duties, 2.76 (2nd cent. BCE - 1st cent. BCE) 2.76. Laudat Africanum Panaetius, quod fuerit abstinens. Quidni laudet? Sed in illo alia maiora; laus abstinentiae non hominis est solum, sed etiam temporum illorum. Omni Macedonum gaza, quae fuit maxima, potitus est Paulus tantum in aerarium pecuniae invexit, ut unius imperatoris praeda finem attulerit tributorum. At hic nihil domum suam intulit praeter memoriam nominis sempiternam. Imitatus patrem Africanus nihilo locupletior Carthagine eversa. Quid? qui eius collega fuit in censura. L. Mummius, numquid copiosior, cum copiosissimam urbem funditus sustulisset? Italiam ornare quam domum suam maluit; quamquam Italia ornata domus ipsa mihi videtur ornatior. 2.76.  Panaetius praises Africanus for his integrity in public life. Why should he not? But Africanus had other and greater virtues. The boast of official integrity belongs not to that man alone but also to his times. When Paulus got possession of all the wealth of Macedon — and it was enormous — he brought into our treasury so much money that the spoils of a single general did away with the need for a tax on property in Rome for all time to come. But to his own house he brought nothing save the glory of an immortal name. Africanus emulated his father's example and was none the richer for his overthrow of Carthage. And what shall we say of Lucius Mummius, his colleague in the censorship? Was he one penny the richer when he had destroyed to its foundations the richest of cities? He preferred to adorn Italy rather than his own house. And yet by the adornment of Italy his own house was, as it seems to me, still more splendidly adorned.
3. Cicero, Pro Murena, 27-29, 26 (2nd cent. BCE - 1st cent. BCE) 26. ' fundus Sabinus meus est.' ' immo meus,' deinde iudicium, noluerunt. ' Fvndvs ' inquit ' qui est in agro qui sabinus vocatur. ' satis verbose; cedo quid quid ... quid S : fort. ecquid postea? ' eum ego ex iure Quiritium iure Quiritium Lambinus ( cf. Gaium iv. 16): iureque codd. meum esse aio aios S A . ' quid tum? ' inde ibi ibi om. A p ego te ex iure manum manum Gellius xx. 10: manu codd. consertum voco. ' quid huic tam loquaciter litigioso responderet ille unde petebatur non habebat. transit idem iuris consultus tibicinis Latini modo. ' Vnde tu me ' inquit ' ex iure manum consertum vocasti, inde ibi ego te revoco. ' praetor praetor py2 : praeter cett. interea ne pulchrum se ac beatum putaret atque aliquid ipse sua sponte loqueretur, ei quoque carmen compositum est cum ceteris rebus absurdum tum vero in illo: ' Suis in illo suis nullo usui y2 utrisque superstitibus praesentibus istam viam dico; ite ite Arusianus ( s. v. it illam viam): inite codd. viam. ' praesto aderat sapiens ille qui inire viam doceret. ' redite viam. ' eodem duce redibant. haec iam tum apud illos barbatos barbatos y2 : barbaros cett. ridicula, credo, videbantur videbantur rudebantur S : ridebantur A, homines, cum recte atque in loco constitissent, iuberi abire ut, unde abissent, eodem statim redirent. isdem ineptiis fucata fucata ed. R : fugata codd. sunt illa omnia: ' Quando te in iure conspicio conspicios S A ' et haec et haec Naugerius (2): et haec sed codd. : ' anne tu dicas tu dicas Halm : tudiciis Sp : tu dicus A fw : tu dicis xy : dicas Gaius qua ex qua ex Gaius : qui codd. causa vindicaveris? ' quae dum erant occulta, necessario ab eis qui ea tenebant petebantur; postea vero pervolgata atque in manibus iactata et excussa, iissima prudentiae reperta sunt, fraudis autem et stultitiae plenissima.
4. Varro, On The Latin Language, 5.14.80, 5.16.87 (2nd cent. BCE - 1st cent. BCE)
5. Dionysius of Halycarnassus, Roman Antiquities, 1.85.6, 1.87.3 (1st cent. BCE - missingth cent. CE) 1.85.6.  They did not both favour the same site for the building of the city; for Romulus proposed to settle the Palatine hill, among other reasons, because of the good fortune of the place where they had been preserved and brought up, whereas Remus favoured the place that is now named after him Remoria. And indeed this place is very suitable for a city, being a hill not far from the Tiber and about thirty stades from Rome. From this rivalry their unsociable love of rule immediately began to disclose itself; for on the one who now yielded the victor would inevitably impose his will on all occasions alike. 1.87.3.  Remus having been slain in this action, Romulus, who had gained a most melancholy victory through the death of his brother and the mutual slaughter of citizens, buried Remus at Remoria, since when alive he had clung to it as the site for the new city. As for himself, in his grief and repentance for what had happened, he became dejected and lost all desire for life. But when Laurentia, who had received the babes when newly born and brought them up and loved them no less than a mother, entreated and comforted him, he listened to her and rose up, and gathering together the Latins who had not been slain in the battle (they were now little more than three thousand out of a very great multitude at first, when he led out the colony), he built a city on the Palatine hill.
6. Horace, Letters, 2.1.192-2.1.193 (1st cent. BCE - 1st cent. BCE)
7. Livy, History, 27.25.7, 31.9.6-31.9.10, 40.29.2-40.29.14, 41.16.1-41.16.2 (1st cent. BCE - missingth cent. CE)
8. Livy, Per., 52 (1st cent. BCE - missingth cent. CE)
9. Vitruvius Pollio, On Architecture, 8.2.6 (1st cent. BCE - 1st cent. BCE)
10. Petronius Arbiter, Satyricon, 50 (1st cent. CE - 1st cent. CE)
11. Petronius Arbiter, Satyricon, 50 (1st cent. CE - 1st cent. CE)
12. Pliny The Elder, Natural History, 34.36, 35.6 (1st cent. CE - 1st cent. CE)
13. Plutarch, Fabius, 22.6 (1st cent. CE - 2nd cent. CE) 22.6. However, he removed the colossal statue of Heracles from Tarentum, and set it up on the Capitol, and near it an equestrian statue of himself, in bronze. He thus appeared far more eccentric in these matters than Marcellus, nay rather, the mild and humane conduct of Marcellus was thus made to seem altogether admirable by contrast, as has been written in his Life. Chapter xxi. Marcellus had enriched Rome with works of Greek art taken from Syracuse in 212 B.C. Livy’s opinion is rather different from Plutarch’s: sed maiore animo generis eius praeda abstinuit Fabius quam Marcellus, xxvii. 16. Fabius killed the people but spared their gods; Marcellus spared the people but took their gods.
14. Plutarch, Marcellus, 21.2-21.3, 21.5 (1st cent. CE - 2nd cent. CE) 21.2. but filled full of barbaric arms and bloody spoils, and crowned round about with memorials and trophies of triumphs, she was not a gladdening or a reassuring sight, nor one for unwarlike and luxurious spectators. Indeed, as Epaminondas called the Boeotian plain a dancing floor of Ares, and as Xenophon Hell. iii. 4,17. speaks of Ephesus as a work-shop of war, so, it seems to me, one might at that time have called Rome, in the language of Pindar, a precinct of much-warring Ares. Pyth. ii. 1 f. 21.3. Therefore with the common people Marcellus won more favour because he adorned the city with objects that had Hellenic grace and charm and fidelity; but with the elder citizens Fabius Maximus was more popular. For he neither disturbed nor brought away anything of this sort from Tarentum, when that city was taken, but while he carried off the money and the other valuables, he suffered the statues to remain in their places, adding the well-known saying: 21.5. and was inexperienced in luxury and ease, but, like the Heracles of Euripides, was Plain, unadorned, in a great crisis brave and true, A fragment of the lost Licymnius of Euripides (Nauck, Trag. Graec. Frag. 2 p. 507). he made them idle and full of glib talk about arts and artists, so that they spent a great part of the day in such clever disputation. Notwithstanding such censure, Marcellus spoke of this with pride even to the Greeks, declaring that he had taught the ignorant Romans to admire and honour the wonderful and beautiful productions of Greece.
15. Plutarch, Numa Pompilius, 22.2 (1st cent. CE - 2nd cent. CE) 22.2. They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents.
16. Plutarch, Romulus, 9.4, 11.1 (1st cent. CE - 2nd cent. CE) 9.4. But when they set out to establish their city, a dispute at once arose concerning the site. Romulus, accordingly, built Roma Quadrata (which means square ),and wished to have the city on that site; but Remus laid out a strong precinct on the Aventine hill, which was named from him Remonium, but now is called Rignarium. 11.1. Romulus buried Remus, together with his foster-fathers, in the Remonia, See chapter ix. 4. and then set himself to building his city, after summoning from Tuscany men who prescribed all the details in accordance with certain sacred ordices and writings, and taught them to him as in a religious rite. A circular trench was dug around what is now the Comitium, A space adjoining the forum where the people met in assembly. The mundus, or augural centre of the city, was really on thePalatine. and in this were deposited first-fruits of all things the use of which was sanctioned by custom as good and by nature as necessary; and finally, every man brought a small portion of the soil of his native land, and these were cast in among the first-fruits and mingled with them.
17. Quintilian, Institutes of Oratory, 11.2.20-11.2.21 (1st cent. CE - 1st cent. CE) 11.2.20.  These symbols are then arranged as follows. The first thought is placed, as it were, in the forecourt; the second, let us say, in the living-room; the remainder are placed in due order all round the impluvium and entrusted not merely to bedrooms and parlours, but even to the care of statues and the like. This done, as soon as the memory of the facts requires to be revived, all these places are visited in turn and the various deposits are demanded from their custodians, as the sight of each recalls the respective details. Consequently, however large the number of these which it is required to remember, all are linked one to the other like dancers hand in hand, and there can be no mistake since they what precedes to what follows, no trouble being required except the preliminary labour of committing the various points to memory. 11.2.21.  What I have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters.
18. Quintilian, Institutio Oratoria, 11.2.21 (1st cent. CE - 1st cent. CE) 11.2.21.  What I have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters.
19. Suetonius, Augustus, 44.3 (1st cent. CE - 2nd cent. CE)
20. Valerius Maximus, Memorable Deeds And Sayings, 1.1.3, 1.1.6-1.1.7, 1.1.12-1.1.13
21. Vergil, Aeneis, 6.836-6.837 6.836. Or smites with ivory point his golden lyre. 6.837. Here Trojans be of eldest, noblest race

Subjects of this text:

subject	book bibliographic info
access	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
achilles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
aemilia (chief vestal)	Mueller (2002), Roman Religion in Valerius Maximus, 50
alexander the great	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
augustalia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
bergmann,b.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
bounia,a.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
carey,s.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
cicero	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 147; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 147
clastidium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
claudius marcellus,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
college of pontiffs	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
conquers sicily,loots syracuse	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
constantinople	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
control,over divinatory sacrifice	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
cornelius scipio africanus,p.,rivalry with q. fabius maximus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
cornelius scipio hispallus,cn.	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
dedications	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
discipline,vestal	Mueller (2002), Roman Religion in Valerius Maximus, 50
domus augusta (house of augustus)	Mueller (2002), Roman Religion in Valerius Maximus, 50
elegy	Mueller (2002), Roman Religion in Valerius Maximus, 50
eloquentia popularis	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 147; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 147
error	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
eulogy	Mueller (2002), Roman Religion in Valerius Maximus, 50
exempla,loss of historical detail in	Mueller (2002), Roman Religion in Valerius Maximus, 50
exempla	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
extispicy	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
fabius maximus,q.,captures tarentum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
fabius maximus,q.,dedicates colossal hercules on capitoline	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
fabius maximus,q.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
gens,julia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
greece,culture appropriated by romans	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
greek,art	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
hannibal	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
hercules	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
hippothoontis,honos et virtus,temple of	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
homer,the iliad	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
hölscher,t.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
impietas against,and memory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
incesti crimen (unchaste conduct)	Mueller (2002), Roman Religion in Valerius Maximus, 50
isager,j.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
knowledge,control of	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 102
knowledge,role in roman religion	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
litatio,usque ad litationem	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
litatio	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
lots,drawing lots	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
luxury,attitudes towards	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
lysippus,and alexander the great	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
lysippus,his colossal hercules	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
lysippus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
marcellus,m. claudius,consul	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
martial	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
miles,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
murphy,t.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
museum,the capitoline museum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
numa pompilius	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 102
numen (divine power or god)	Mueller (2002), Roman Religion in Valerius Maximus, 50
objects,access to	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
orality	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 147; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 147
ornamenta,östenberg,i.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26, 38
palestrina	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
performance	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 147; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 147
petronius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
pliny (the younger)	Mueller (2002), Roman Religion in Valerius Maximus, 50
pliny the elder	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
plutarch,on marcellus plundering of sicily	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
polybius,on marcellus plundering of sicily	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
praeire	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 147; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 147
prayer	Mueller (2002), Roman Religion in Valerius Maximus, 50; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 147; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 147
priest	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
prodigies,ox liver prodigy	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
propertius	Mueller (2002), Roman Religion in Valerius Maximus, 50
pudicitia (chastity)	Mueller (2002), Roman Religion in Valerius Maximus, 50
punishment,burial alive	Mueller (2002), Roman Religion in Valerius Maximus, 50
religion (roman,pre-christian),building/dedication of temples	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
religion (roman,pre-christian),control of knowledge	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 102
religion (roman,pre-christian),public rituals	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101
religion (roman,pre-christian)	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
religious knowledge	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
ritual mistake	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
rituals,scrupulous attention to	Mueller (2002), Roman Religion in Valerius Maximus, 50
rome,access to	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
rome,capitoline hill	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
rome,sacrifice in roman state divination	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
rome,temple of concordia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
rome,temple of divus augustus,victoria in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26, 38
rome,temple of honos et virtus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
sacrifices,failed sacrifices	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
sacrifices,limits of human control	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
salus	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
senate/senators	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
sicily	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
statuary,colossal	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
statuary,equestrian	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
suetonius	Mueller (2002), Roman Religion in Valerius Maximus, 50
tarentum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38
temple to honor and virtue	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
temples,dedication	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
tiberius sempronius gracchus,consul	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101
tuccia (vestal)	Mueller (2002), Roman Religion in Valerius Maximus, 50
tullius cicero,m.,as collector	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
valerius maximus,treatment of religion	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
valerius maximus	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 101, 102
verres,c.,cicero prosecutes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
veseris,battle of the	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
vesta	Mueller (2002), Roman Religion in Valerius Maximus, 50
vestales (priestesses of vesta),vestalium virgo maxima	Mueller (2002), Roman Religion in Valerius Maximus, 50
vestales (priestesses of vesta)	Mueller (2002), Roman Religion in Valerius Maximus, 50
victimarii	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188
victims,sacrificial'	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188