The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
tiber	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 165, 175, 183, 287, 299 Bernabe et al. (2013), Redefining Dionysos, 186 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 234 Jenkyns (2013), God, Space, and City in the Roman Imagination, 130, 131, 136, 141, 166, 167, 187, 188, 271, 272 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 370, 379, 380 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 5, 132, 180 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 8, 25, 26, 27, 28, 29, 37, 50, 61, 65, 168, 170, 202, 222, 288 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 49, 267 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 136
tiber, floods blamed on christians	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 63
tiber, island	Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171
tiber, island asklepieion, rome asklepieia, establishment of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182, 206
tiber, isle, shrine, on	Athanassaki and Titchener (2022), Plutarch's Cities, 76
tiber, juvenal, orontes	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 752
tiber, nile	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31, 36, 37, 93, 95, 267
tiber, rising	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758
tiber, river	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 234 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 139, 140, 162, 163, 164, 167, 169, 170 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 39, 40, 43, 46, 47, 49, 50, 59, 62, 222, 225, 269 Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 Mueller (2002), Roman Religion in Valerius Maximus, 45 Rizzi (2010), Hadrian and the Christians, 28
tiber, river god	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63, 64
tiber, river, augural significance of	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 156, 157, 158
tiber, river, pulli, drowning of	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 152, 154, 155
tiber, servius auctus sive danielis, on augural character of ostia and	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 156, 157, 158
tiber, thyestes, river, corpse dumping in	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 44, 116, 159

List of validated texts:

11 validated results for "tiber"

1. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Tiber • Tiber river • Tiber, River,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 234; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 140; Jenkyns (2013), God, Space, and City in the Roman Imagination, 187; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 132, 180; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 27

2. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Rome Asklepieia, establishment of Tiber Island Asklepieion • Tiber Island

Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182

3. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Nile, Tiber • Tiber

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 120; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31

4. Josephus Flavius, Jewish Antiquities, 18.66-18.79 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Nile, Tiber • Tiber River

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37

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18.66 Παυλῖνα ἦν τῶν ἐπὶ ̔Ρώμης προγόνων τε ἀξιώματι τῶν καθ' ἑαυτὴν ἐπιτηδεύοντι κόσμον ἀρετῆς ἐπὶ μέγα προϊοῦσα τῷ ὀνόματι, δύναμίς τε αὐτῇ χρημάτων ἦν καὶ γεγονυῖα τὴν ὄψιν εὐπρεπὴς καὶ τῆς ὥρας ἐν ᾗ μάλιστα ἀγάλλονται αἱ γυναῖκες εἰς τὸ σωφρονεῖν ἀνέκειτο ἡ ἐπιτήδευσις τοῦ βίου. ἐγεγάμητο δὲ Σατορνίνῳ τῶν εἰς τὰ πάντα ἀντισουμένων τῷ περὶ αὐτὴν ἀξιολόγῳ." '^18.67 ταύτης ἐρᾷ Δέκιος Μοῦνδος τῶν τότε ἱππέων ἐν ἀξιώματι μεγάλῳ, καὶ μείζονα οὖσαν ἁλῶναι δώροις διὰ τὸ καὶ πεμφθέντων εἰς πλῆθος περιιδεῖν ἐξῆπτο μᾶλλον, ὥστε καὶ εἴκοσι μυριάδας δραχμῶν ̓Ατθίδων ὑπισχνεῖτο εὐνῆς μιᾶς.' "^18.68 καὶ μηδ' ὣς ἐπικλωμένης, οὐ φέρων τὴν ἀτυχίαν τοῦ ἔρωτος ἐνδείᾳ σιτίων θάνατον ἐπιτιμᾶν αὑτῷ καλῶς ἔχειν ἐνόμισεν ἐπὶ παύλῃ κακοῦ τοῦ κατειληφότος. καὶ ὁ μὲν ἐπεψήφιζέν τε τῇ οὕτω τελευτῇ καὶ πράσσειν οὐκ ἀπηλλάσσετο." '^18.69 καὶ ἦν γὰρ ὄνομα ̓́Ιδη πατρῷος ἀπελευθέρα τῷ Μούνδῳ παντοίων ἴδρις κακῶν, δεινῶς φέρουσα τοῦ νεανίσκου τῷ ψηφίσματι τοῦ θανεῖν, οὐ γὰρ ἀφανὴς ἦν ἀπολούμενος, ἀνεγείρει τε αὐτὸν ἀφικομένη διὰ λόγου πιθανή τε ἦν ἐλπίδων τινῶν ὑποσχέσεσιν, ὡς διαπραχθησομένων ὁμιλιῶν πρὸς τὴν Παυλῖναν αὐτῷ.' "^18.71 τῶν ἱερέων τισὶν ἀφικομένη διὰ λόγων ἐπὶ πίστεσιν μεγάλαις τὸ δὲ μέγιστον δόσει χρημάτων τὸ μὲν παρὸν μυριάδων δυοῖν καὶ ἡμίσει, λαβόντος δ' ἔκβασιν τοῦ πράγματος ἑτέρῳ τοσῷδε, διασαφεῖ τοῦ νεανίσκου τὸν ἔρωτα αὐτοῖς, κελεύουσα παντοίως ἐπὶ τῷ ληψομένῳ τὴν ἄνθρωπον σπουδάσαι." "^18.72 οἱ δ' ἐπὶ πληγῇ τοῦ χρυσίου παραχθέντες ὑπισχνοῦντο. καὶ αὐτῶν ὁ γεραίτατος ὡς τὴν Παυλῖναν ὠσάμενος γενομένων εἰσόδων καταμόνας διὰ λόγων ἐλθεῖν ἠξίου. καὶ συγχωρηθὲν πεμπτὸς ἔλεγεν ἥκειν ὑπὸ τοῦ ̓Ανούβιδος ἔρωτι αὐτῆς ἡσσημένου τοῦ θεοῦ κελεύοντός τε ὡς αὐτὸν ἐλθεῖν." "^18.73 τῇ δὲ εὐκτὸς ὁ λόγος ἦν καὶ ταῖς τε φίλαις ἐνεκαλλωπίζετο τῇ ἐπὶ τοιούτοις ἀξιώσει τοῦ ̓Ανούβιδος καὶ φράζει πρὸς τὸν ἄνδρα, δεῖπνόν τε αὐτῇ καὶ εὐνὴν τοῦ ̓Ανούβιδος εἰσηγγέλθαι, συνεχώρει δ' ἐκεῖνος τὴν σωφροσύνην τῆς γυναικὸς ἐξεπιστάμενος." '^18.74 χωρεῖ οὖν εἰς τὸ τέμενος, καὶ δειπνήσασα, ὡς ὕπνου καιρὸς ἦν, κλεισθεισῶν τῶν θυρῶν ὑπὸ τοῦ ἱερέως ἔνδον ἐν τῷ νεῷ καὶ τὰ λύχνα ἐκποδὼν ἦν καὶ ὁ Μοῦνδος, προεκέκρυπτο γὰρ τῇδε, οὐχ ἡμάρτανεν ὁμιλιῶν τῶν πρὸς αὐτήν, παννύχιόν τε αὐτῷ διηκονήσατο ὑπειληφυῖα θεὸν εἶναι.' "^18.75 καὶ ἀπελθόντος πρότερον ἢ κίνησιν ἄρξασθαι τῶν ἱερέων, οἳ τὴν ἐπιβουλὴν ᾔδεσαν, ἡ Παυλῖνα πρωὶ̈ ὡς τὸν ἄνδρα ἐλθοῦσα τὴν ἐπιφάνειαν ἐκδιηγεῖται τοῦ ̓Ανούβιδος καὶ πρὸς τὰς φίλας ἐνελαμπρύνετο λόγοις τοῖς ἐπ' αὐτῷ." "^18.76 οἱ δὲ τὰ μὲν ἠπίστουν εἰς τὴν φύσιν τοῦ πράγματος ὁρῶντες, τὰ δ' ἐν θαύματι καθίσταντο οὐκ ἔχοντες, ὡς χρὴ ἄπιστα αὐτὰ κρίνειν, ὁπότε εἴς τε τὴν σωφροσύνην καὶ τὸ ἀξίωμα ἀπίδοιεν αὐτῆς." "^18.77 τρίτῃ δὲ ἡμέρᾳ μετὰ τὴν πρᾶξιν ὑπαντιάσας αὐτὴν ὁ Μοῦνδος “Παυλῖνα, φησίν, ἀλλά μοι καὶ εἴκοσι μυριάδας διεσώσω δυναμένη οἴκῳ προσθέσθαι τῷ σαυτῆς διακονεῖσθαί τε ἐφ' οἷς προεκαλούμην οὐκ ἐνέλιπες. ἃ μέντοι εἰς Μοῦνδον ὑβρίζειν ἐπειρῶ, μηδέν μοι μελῆσαν τῶν ὀνομάτων, ἀλλὰ τῆς ἐκ τοῦ πράγματος ἡδονῆς, ̓Ανούβιον ὄνομα ἐθέμην αὐτῷ.”" '^18.78 καὶ ὁ μὲν ἀπῄει ταῦτα εἰπών, ἡ δὲ εἰς ἔννοιαν τότε πρῶτον ἐλθοῦσα τοῦ τολμήματος περιρρήγνυταί τε τὴν στολὴν καὶ τἀνδρὶ δηλώσασα τοῦ παντὸς ἐπιβουλεύματος τὸ μέγεθος ἐδεῖτο μὴ περιῶφθαι βοηθείας τυγχάνειν:' "^18.79 ὁ δὲ τῷ αὐτοκράτορι ἐπεσήμηνε τὴν πρᾶξιν. καὶ ὁ Τιβέριος μαθήσεως ἀκριβοῦς αὐτῷ γενομένης ἐξετάσει τῶν ἱερέων ἐκείνους τε ἀνεσταύρωσεν καὶ τὴν ̓́Ιδην ὀλέθρου γενομένην αἰτίαν καὶ τὰ πάντα ἐφ' ὕβρει συνθεῖσαν τῆς γυναικός, τόν τε ναὸν καθεῖλεν καὶ τὸ ἄγαλμα τῆς ̓́Ισιδος εἰς τὸν Θύβριν ποταμὸν ἐκέλευσεν ἐμβαλεῖν. Μοῦνδον δὲ φυγῆς ἐτίμησε," " None

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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;' ' None

5. Tacitus, Annals, 1.28.2, 1.76, 1.76.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tiber • Tiber river

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 162, 163, 164; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 25, 26, 29, 50, 168, 170, 202, 222, 288

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1.76 Eodem anno continuis imbribus auctus Tiberis plana urbis stagnaverat; relabentem secuta est aedificiorum et hominum strages. igitur censuit Asinius Gallus ut libri Sibyllini adirentur. renuit Tiberius, perinde divina humanaque obtegens; sed remedium coercendi fluminis Ateio Capitoni et L. Arruntio mandatum. Achaiam ac Macedoniam onera deprecantis levari in praesens proconsulari imperio tradique Caesari placuit. edendis gladiatoribus, quos Germanici fratris ac suo nomine obtulerat, Drusus praesedit, quamquam vili sanguine nimis gaudens; quod in vulgus formidolosum et pater arguisse dicebatur. cur abstinuerit spectaculo ipse, varie trahebant; alii taedio coetus, quidam tristitia ingenii et metu conparationis, quia Augustus comiter interfuisset. non crediderim ad ostentandam saevitiam movendasque populi offensiones concessam filio materiem, quamquam id quoque dictum est.' ' None

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1.28.2 \xa0It was a night of menace and foreboded a\xa0day of blood, when chance turned peace-maker: for suddenly the moon was seen to be losing light in a clear sky. The soldiers, who had no inkling of the reason, took it as an omen of the present state of affairs: the labouring planet was an emblem of their own struggles, and their road would lead them to a happy goal, if her brilliance and purity could be restored to the goddess! Accordingly, the silence was broken by a boom of brazen gongs and the blended notes of trumpet and horn. The watchers rejoiced or mourned as their deity brightened or faded, until rising clouds curtained off the view and she set, as they believed, in darkness. Then â\x80\x94 so pliable to superstition are minds once unbalanced â\x80\x94 they began to bewail the eternal hardships thus foreshadowed and their crimes from which the face of heaven was averted. This turn of the scale, the Caesar reflected, must be put to use: wisdom should reap where chance had sown. He ordered a round of the tents to be made. Clemens, the centurion, was sent for, along with any other officer whose qualities had made him popular with the ranks. These insinuated themselves everywhere, among the watches, the patrols, the sentries at the gates, suggesting hope and emphasizing fear. "How long must we besiege the son of our emperor? What is to be the end of our factions? Are we to swear fealty to Percennius and Vibulenus? Will Percennius and Vibulenus give the soldier his pay â\x80\x94 his grant of land at his discharge? Are they, in fine, to dispossess the stock of Nero and Drusus and take over the sovereignty of the Roman People? Why, rather, as we were the last to offend, are we not the first to repent? Reforms demanded collectively are slow in coming: private favour is quickly earned and as quickly paid." The leaven worked; and under the influence of their mutual suspicions they separated once more recruit from veteran, legion from legion. Then, gradually the instinct of obedience returned; they abandoned the gates and restored to their proper places the ensigns which they had grouped together at the beginning of the mutiny. <' "^1.76.1 \xa0In the same year, the Tiber, rising under the incessant rains, had flooded the lower levels of the city, and its subsidence was attended by much destruction of buildings and life. Accordingly, Asinius Gallus moved for a reference to the Sibylline Books. Tiberius objected, preferring secrecy as in earth so in heaven: still, the task of coercing the stream was entrusted to Ateius Capito and Lucius Arruntius. Since Achaia and Macedonia protested against the heavy taxation, it was decided to relieve them of their proconsular government for the time being and transfer them to the emperor. A\xa0show of gladiators, given in the name of his brother Germanicus, was presided over by Drusus, who took an extravagant pleasure in the shedding of blood however vile â\x80\x94 a\xa0trait so alarming to the populace that it was said to have been censured by his father. Tiberius' own absence from the exhibition was variously explained. Some ascribed it to his impatience of a crowd; others, to his native morosity and his dread of comparisons; for Augustus had been a good-humoured spectator. I\xa0should be slow to believe that he deliberately furnished his son with an occasion for exposing his brutality and arousing the disgust of the nation; yet even this was suggested."^1.76 \xa0In the same year, the Tiber, rising under the incessant rains, had flooded the lower levels of the city, and its subsidence was attended by much destruction of buildings and life. Accordingly, Asinius Gallus moved for a reference to the Sibylline Books. Tiberius objected, preferring secrecy as in earth so in heaven: still, the task of coercing the stream was entrusted to Ateius Capito and Lucius Arruntius. Since Achaia and Macedonia protested against the heavy taxation, it was decided to relieve them of their proconsular government for the time being and transfer them to the emperor. A\xa0show of gladiators, given in the name of his brother Germanicus, was presided over by Drusus, who took an extravagant pleasure in the shedding of blood however vile â\x80\x94 a\xa0trait so alarming to the populace that it was said to have been censured by his father. Tiberius' own absence from the exhibition was variously explained. Some ascribed it to his impatience of a crowd; others, to his native morosity and his dread of comparisons; for Augustus had been a good-humoured spectator. I\xa0should be slow to believe that he deliberately furnished his son with an occasion for exposing his brutality and arousing the disgust of the nation; yet even this was suggested. <" "' None

6. Tacitus, Histories, 1.86 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tiber • Tiber river

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167; Jenkyns (2013), God, Space, and City in the Roman Imagination, 136

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1.86 \xa0Prodigies which were reported on various authorities also contributed to the general terror. It was said that in the vestibule of the Capitol the reins of the chariot in which Victory stood had fallen from the goddess's hands, that a superhuman form had rushed out of Juno's chapel, that a statue of the deified Julius on the island of the Tiber had turned from west to east on a bright calm day, that an ox had spoken in Etruria, that animals had given birth to strange young, and that many other things had happened which in barbarous ages used to be noticed even during peace, but which now are only heard of in seasons of terror. Yet the chief anxiety which was connected with both present disaster and future danger was caused by a sudden overflow of the Tiber which, swollen to a great height, broke down the wooden bridge and then was thrown back by the ruins of the bridge which dammed the stream, and overflowed not only the low-lying level parts of the city, but also parts which are normally free from such disasters. Many were swept away in the public streets, a larger number cut off in shops and in their beds. The common people were reduced to famine by lack of employment and failure of supplies. Apartment houses had their foundations undermined by the standing water and then collapsed when the flood withdrew. The moment people's minds were relieved of this danger, the very fact that when Otho was planning a military expedition, the Campus Martius and the Flaminian Way, over which he was to advance, were blocked against him was interpreted as a prodigy and an omen of impending disaster rather than as the result of chance or natural causes."" None

7. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tiber (river) • Tiber River

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 39, 40; Levine (2005), The Ancient Synagogue, The First Thousand Years, 285

8. Cassius Dio, Roman History, 57.14.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tiber • Tiberis, curator (Tiber commissioner)

Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 29; Talbert (1984), The Senate of Imperial Rome, 373

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57.14.8 \xa0the emperor, however, thinking that it was due to the great over-abundance of surface water, appointed five senators, chosen by lot, to constitute a permanent board to look after the river, so that it should neither overflow in winter nor fail in summer, but should maintain as even a flow as possible all the time.'' None

9. Tertullian, Apology, 40.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tiber

Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 136

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40.2 On the contrary, they deserve the name of faction who conspire to bring odium on good men and virtuous, who cry out against innocent blood, offering as the justification of their enmity the baseless plea, that they think the Christians the cause of every public disaster, of every affliction with which the people are visited. If the Tiber rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, straightway the cry is, Away with the Christians to the lion! What! shall you give such multitudes to a single beast? Pray, tell me how many calamities befell the world and particular cities before Tiberius reigned - before the coming, that is, of Christ? We read of the islands of Hiera, and Anaphe, and Delos, and Rhodes, and Cos, with many thousands of human beings, having been swallowed up. Plato informs us that a region larger than Asia or Africa was seized by the Atlantic Ocean. An earthquake, too, drank up the Corinthian sea; and the force of the waves cut off a part of Lucania, whence it obtained the name of Sicily. These things surely could not have taken place without the inhabitants suffering by them. But where - I do not say were Christians, those despisers of your gods - but where were your gods themselves in those days, when the flood poured its destroying waters over all the world, or, as Plato thought, merely the level portion of it? For that they are of later date than that calamity, the very cities in which they were born and died, nay, which they founded, bear ample testimony; for the cities could have no existence at this day unless as belonging to postdiluvian times. Palestine had not yet received from Egypt its Jewish swarm (of emigrants), nor had the race from which Christians sprung yet settled down there, when its neighbors Sodom and Gomorrha were consumed by fire from heaven. The country yet smells of that conflagration; and if there are apples there upon the trees, it is only a promise to the eye they give - you but touch them, and they turn to ashes. Nor had Tuscia and Campania to complain of Christians in the days when fire from heaven overwhelmed Vulsinii, and Pompeii was destroyed by fire from its own mountain. No one yet worshipped the true God at Rome, when Hannibal at Cann counted the Roman slain by the pecks of Roman rings. Your gods were all objects of adoration, universally acknowledged, when the Senones closely besieged the very Capitol. And it is in keeping with all this, that if adversity has at any time befallen cities, the temples and the walls have equally shared in the disaster, so that it is clear to demonstration the thing was not the doing of the gods, seeing it also overtook themselves. The truth is, the human race has always deserved ill at God's hand. First of all, as undutiful to Him, because when it knew Him in part, it not only did not seek after Him, but even invented other gods of its own to worship; and further, because, as the result of their willing ignorance of the Teacher of righteousness, the Judge and Avenger of sin, all vices and crimes grew and flourished. But had men sought, they would have come to know the glorious object of their seeking; and knowledge would have produced obedience, and obedience would have found a gracious instead of an angry God. They ought then to see that the very same God is angry with them now as in ancient times, before Christians were so much as spoken of. It was His blessings they enjoyed - created before they made any of their deities: and why can they not take it in, that their evils come from the Being whose goodness they have failed to recognize? They suffer at the hands of Him to whom they have been ungrateful. And, for all that is said, if we compare the calamities of former times, they fall on us more lightly now, since God gave Christians to the world; for from that time virtue put some restraint on the world's wickedness, and men began to pray for the averting of God's wrath. In a word, when the summer clouds give no rain, and the season is matter of anxiety, you indeed - full of feasting day by day, and ever eager for the banquet, baths and taverns and brothels always busy - offer up to Jupiter your rain-sacrifices; you enjoin on the people barefoot processions; you seek heaven at the Capitol; you look up to the temple-ceilings for the longed-for clouds - God and heaven not in all your thoughts. We, dried up with fastings, and our passions bound tightly up, holding back as long as possible from all the ordinary enjoyments of life, rolling in sackcloth and ashes, assail heaven with our importunities - touch God's heart - and when we have extorted divine compassion, why, Jupiter gets all the honour! "" None

10. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2
Tagged with subjects: • Rome Asklepieia, establishment of Tiber Island Asklepieion • Tiber Island

Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182

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1.8.2 But then we may relate how favourable the rest of the gods were to our city. For when our city was visited with a three-year pestilence, and neither through divine compassion or human aid could any remedy be found for so long and lasting a calamity, the priests consulted the Sibylline Books and observed, that there was no other way to restore the city to its former health but by fetching the image of Aesculapius from Epidaurus. The city therefore sent ambassadors thither, hoping that by its authority, the greatest then in the world, they might prevail to obtain the only remedy against the fatal misery. Neither did hope deceive them. For their desire was granted with as much willingness, as it was requested with earnestness. For immediately the Epidaurians conducted the ambassadors to the temple of Aesculapius (distant from the city some five miles) and told them to take out of it whatever they thought appropriate for the preservation of Rome. Their liberal goodwill was imitated by the god himself in his celestial compliance, approving the kindness of mortals. For that snake, seldom or never seen except to their great benefit, which the Epidaurians worshipped equally to Aesculapius, began to glide with a mild aspect and gentle motion through the chief parts of the city; and being seen for three days to the religious admiration of all men, without doubt taking in good part the change to a more noble seat, it hastened to the Roman trireme, and while the mariners stood frightened by so unusual a sight, crept aboard the ship. It peaceably folded itself into several coils, and quietly remained in the cabin of Q. Ogulnius, one of the ambassadors. The envoys returned due thanks, and being instructed by those who were skilful in the due worship of the serpent, like men who had obtained their hearts' desire, joyfully departed. When after a prosperous voyage they put in at Antium, the snake, which had remained in the ship, glided to the porch of the temple of Aesculapius, adorned with myrtle and other boughs, and twisted itself around a palm-tree of a very great height, where it stayed for three days in the temple of Antium. The ambassadors with great care put out those things wherewith he used to be fed, for fear he should be unwilling to return to the ship: and then he patiently allowed himself to be transported to our city. When the ambassadors landed upon the shore of the Tiber, the snake swam to the island where the temple was dedicated, and by his coming dispelled the calamity, for which he had been sought as a remedy."" None

11. Vergil, Aeneis, 7.29-7.36, 7.47-7.49, 7.646, 8.31-8.33, 8.36-8.65, 8.86-8.96, 8.473, 8.484-8.488
Tagged with subjects: • Nile, Tiber • Thyestes, Tiber river, corpse dumping in • Tiber • Tiber (river god)

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 158, 242, 250, 252, 264; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63; Jenkyns (2013), God, Space, and City in the Roman Imagination, 166, 271, 272; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 93; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 116; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 28

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7.29 Atque hic Aeneas ingentem ex aequore lucum ^7.30 prospicit. Hunc inter fluvio Tiberinus amoeno ^7.32 in mare prorumpit. Variae circumque supraque ^7.33 adsuetae ripis volucres et fluminis alveo ^7.34 aethera mulcebant cantu lucoque volabant. ^7.35 flectere iter sociis terraeque advertere proras ^7.36 imperat et laetus fluvio succedit opaco. ^7.47 Hunc Fauno et nympha genitum Laurente Marica ^7.48 accipimus, Fauno Picus pater isque parentem ^7.49 te, Saturne, refert, tu sanguinis ultimus auctor. ^7.646 ad nos vix tenuis famae perlabitur aura. ^8.31 Huic deus ipse loci fluvio Tiberinus amoeno ^8.32 populeas inter senior se attollere frondes ^8.33 visus; eum tenuis glauco velabat amictu ^8.36 O sate gente deum, Troianam ex hostibus urbem ^8.37 qui revehis nobis aeternaque Pergama servas, ^8.38 exspectate solo Laurenti arvisque Latinis, ^8.39 hic tibi certa domus, certi, ne absiste, penates; ^8.40 neu belli terrere minis: tumor omnis et irae ^8.41 concessere deum. ^8.42 8.43 8.50 expedias victor, paucis (adverte) docebo. ^8.51 Arcades his oris, genus a Pallante profectum, ^8.52 qui regem Euandrum comites, qui signa secuti, ^8.53 delegere locum et posuere in montibus urbem ^8.54 Pallantis proavi de nomine Pallanteum. ^8.55 Hi bellum adsidue ducunt cum gente Latina; ^8.56 hos castris adhibe socios et foedera iunge. ^8.57 Ipse ego te ripis et recto flumine ducam, ^8.58 adversum remis superes subvectus ut amnem. ^8.59 Surge age, nate dea, primisque cadentibus astris ^8.60 Iunoni fer rite preces iramque minasque ^8.61 supplicibus supera votis. Mihi victor honorem ^8.62 persolves. Ego sum pleno quem flumine cernis ^8.63 stringentem ripas et pinguia culta secantem, ^8.64 caeruleus Thybris, caelo gratissimus amnis. ^8.65 Hic mihi magna domus, celsis caput urbibus, exit. ^8.86 Thybris ea fluvium, quam longa est, nocte tumentem ^8.87 leniit, et tacita refluens ita substitit unda, ^8.88 mitis ut in morem stagni placidaeque paludis ^8.89 sterneret aequor aquis, remo ut luctamen abesset. ^8.90 Ergo iter inceptum celerant rumore secundo; ^8.92 miratur nemus insuetum fulgentia longe ^8.93 scuta virum fluvio pictasque innare carinas. ^8.94 Olli remigio noctemque diemque fatigant ^8.95 et longos superant flexus variisque teguntur ^8.96 arboribus viridisque secant placido aequore silvas. ^8.473 exiguae vires: hinc Tusco claudimur amni, ^8.484 effera? Di capiti ipsius generique reservent! ^8.485 Mortua quin etiam iungebat corpora vivis ^8.486 componens manibusque manus atque oribus ora, ^8.487 tormenti genus, et sanie taboque fluentis ^8.488 complexu in misero longa sic morte necabat.' ' None

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7.29 on that destroying shore, kind Neptune filled ^7.30 their sails with winds of power, and sped them on ^7.32 Now morning flushed the wave, and saffron-garbed ^7.33 Aurora from her rose-red chariot beamed ^7.34 in highest heaven; the sea-winds ceased to stir; ^7.35 a sudden calm possessed the air, and tides ^7.36 of marble smoothness met the laboring oar. ^7.47 and all their sequent story I unfold! ' "^7.48 How Latium 's honor stood, when alien ships " '^7.49 brought war to Italy, and from what cause ^7.646 come back unguided to their friendly door, ^8.31 of a reflected moon, send forth a beam ^8.32 of flickering light that leaps from wall to wall, ^8.33 or, skyward lifted in ethereal flight, ' "^8.36 all shapes of beast or bird, the wide world o'er, " '^8.37 lay deep in slumber. So beneath the arch ^8.38 of a cold sky Aeneas laid him down ^8.39 upon the river-bank, his heart sore tried ' "^8.40 by so much war and sorrow, and gave o'er " '^8.41 his body to its Iong-delayed repose. ' "^8.42 There, 'twixt the poplars by the gentle stream, " '^8.43 the River-Father, genius of that place, ^8.44 old Tiberinus visibly uprose; ^8.45 a cloak of gray-green lawn he wore, his hair ' "^8.46 o'erhung with wreath of reeds. In soothing words " '^8.48 “Seed of the gods! who bringest to my shore ^8.49 thy Trojan city wrested from her foe, ' "^8.50 a stronghold everlasting, Latium 's plain " '^8.51 and fair Laurentum long have looked for thee. ^8.52 Here truly is thy home. Turn not away. ^8.53 Here the true guardians of thy hearth shall be. ^8.54 Fear not the gathering war. The wrath of Heaven ^8.55 has stilled its swollen wave. A sign I tell: ^8.56 Lest thou shouldst deem this message of thy sleep ^8.57 a vain, deluding dream, thou soon shalt find ^8.58 in the oak-copses on my margent green, ^8.59 a huge sow, with her newly-littered brood ^8.60 of thirty young; along the ground she lies, ^8.61 now-white, and round her udders her white young. ^8.62 There shall thy city stand, and there thy toil ^8.63 hall find untroubled rest. After the lapse ^8.64 of thrice ten rolling years, Ascanius ^8.65 hall found a city there of noble name, ^8.86 in time to come. I am the copious flood ^8.87 which thou beholdest chafing at yon shores ^8.88 and parting fruitful fields: cerulean stream ^8.89 of Tiber, favored greatly of high Heaven. ^8.90 here shall arise my house magnificent, ^8.92 So spake the river-god, and sank from view ^8.93 down to his deepest cave; then night and sleep ^8.94 together from Aeneas fled away. ^8.95 He rose, and to the orient beams of morn ^8.96 his forehead gave; in both his hollowed palms ^8.473 two strongholds with dismantled walls, which now ^8.484 he made his own. Dare, O illustrious guest, ^8.485 to scorn the pomp of power. Shape thy soul ' "^8.486 to be a god's fit follower. Enter here, " '^8.487 and free from pride our frugal welcome share.” ' "^8.488 So saying, 'neath his roof-tree scant and low " ' None

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