| 1. Plato, Timaeus, 25, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 63 |
| 2. Thucydides, The History of The Peloponnesian War, 2.43 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tiber, river Found in books: Miltsios (2023), Leadership and Leaders in Polybius. 127 |
| 3. Cicero, Pro Sestio, 71 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155 |
4. Cicero, On Divination, 1.27-1.30, 2.20, 2.58, 2.71-2.73, 2.77, 2.84 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of •tiber river, pulli, drowning of •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 169; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155, 156, 157, 158| 1.27. Itaque, ut ex ipso audiebam, persaepe revertit ex itinere, cum iam progressus esset multorum dierum viam. Cuius quidem hoc praeclarissimum est, quod, posteaquam a Caesare tetrarchia et regno pecuniaque multatus est, negat se tamen eorum auspiciorum, quae sibi ad Pompeium proficiscenti secunda evenerint, paenitere; senatus enim auctoritatem et populi Romani libertatem atque imperii dignitatem suis armis esse defensam, sibique eas aves, quibus auctoribus officium et fidem secutus esset, bene consuluisse; antiquiorem enim sibi fuisse possessionibus suis gloriam. Ille mihi videtur igitur vere augurari. Nam nostri quidem magistratus auspiciis utuntur coactis; necesse est enim offa obiecta cadere frustum ex pulli ore, cum pascitur; 1.28. quod autem scriptum habetis †aut tripudium fieri, si ex ea quid in solidum ceciderit, hoc quoque, quod dixi, coactum tripudium solistimum dicitis. Itaque multa auguria, multa auspicia, quod Cato ille sapiens queritur, neglegentia collegii amissa plane et deserta sunt. Nihil fere quondam maioris rei nisi auspicato ne privatim quidem gerebatur, quod etiam nunc nuptiarum auspices declarant, qui re omissa nomen tantum tenent. Nam ut nunc extis (quamquam id ipsum aliquanto minus quam olim), sic tum avibus magnae res inpetriri solebant. Itaque, sinistra dum non exquirimus, in dira et in vitiosa incurrimus. 1.29. Ut P. Claudius, Appii Caeci filius, eiusque collega L. Iunius classis maxumas perdiderunt, cum vitio navigassent. Quod eodem modo evenit Agamemnoni; qui, cum Achivi coepissent . inter se strépere aperteque ártem obterere extíspicum, Sólvere imperát secundo rúmore adversáque avi. Sed quid vetera? M. Crasso quid acciderit, videmus, dirarum obnuntiatione neglecta. In quo Appius, collega tuus, bonus augur, ut ex te audire soleo, non satis scienter virum bonum et civem egregium censor C. Ateium notavit, quod ementitum auspicia subscriberet. Esto; fuerit hoc censoris, si iudicabat ementitum; at illud minime auguris, quod adscripsit ob eam causam populum Romanum calamitatem maximam cepisse. Si enim ea causa calamitatis fuit, non in eo est culpa, qui obnuntiavit, sed in eo, qui non paruit. Veram enim fuisse obnuntiationem, ut ait idem augur et censor, exitus adprobavit; quae si falsa fuisset, nullam adferre potuisset causam calamitatis. Etenim dirae, sicut cetera auspicia, ut omina, ut signa, non causas adferunt, cur quid eveniat, sed nuntiant eventura, nisi provideris. 1.30. Non igitur obnuntiatio Ateii causam finxit calamitatis, sed signo obiecto monuit Crassum, quid eventurum esset, nisi cavisset. Ita aut illa obnuntiatio nihil valuit aut, si, ut Appius iudicat, valuit, id valuit, ut peccatum haereat non in eo, qui monuerit, sed in eo, qui non obtemperarit. Quid? lituus iste vester, quod clarissumum est insigne auguratus, unde vobis est traditus? Nempe eo Romulus regiones direxit tum, cum urbem condidit. Qui quidem Romuli lituus, id est incurvum et leviter a summo inflexum bacillum, quod ab eius litui, quo canitur, similitudine nomen invenit, cum situs esset in curia Saliorum, quae est in Palatio, eaque deflagravisset, inventus est integer. 2.20. Si omnia fato, quid mihi divinatio prodest? Quod enim is, qui divinat, praedicit, id vero futurum est, ut ne illud quidem sciam quale sit, quod Deiotarum, necessarium nostrum, ex itinere aquila revocavit; qui nisi revertisset, in eo conclavi ei cubandum fuisset, quod proxuma nocte corruit; ruina igitur oppressus esset. At id neque, si fatum fuerat, effugisset nec, si non fuerat, in eum casum incidisset. Quid ergo adiuvat divinatio? aut quid est, quod me moneant aut sortes aut exta aut ulla praedictio? Si enim fatum fuit classes populi Romani bello Punico primo, alteram naufragio, alteram a Poenis depressam, interire, etiamsi tripudium solistumum pulli fecissent L. Iunio et P. Claudio consulibus, classes tamen interissent. Sin, cum auspiciis obtemperatum esset, interiturae classes non fuerunt, non interierunt fato; vultis autem omnia fato; 2.58. Sanguine pluisse senatui nuntiatum est, Atratum etiam fluvium fluxisse sanguine, deorum sudasse simulacra. Num censes his nuntiis Thalen aut Anaxagoran aut quemquam physicum crediturum fuisse? nec enim sanguis nec sudor nisi e corpore. Sed et decoloratio quaedam ex aliqua contagione terrena maxume potest sanguini similis esse, et umor adlapsus extrinsecus, ut in tectoriis videmus austro, sudorem videtur imitari. Atque haec in bello plura et maiora videntur timentibus, eadem non tam animadvertuntur in pace; accedit illud etiam, quod in metu et periculo cum creduntur facilius, tum finguntur inpunius. 2.71. Nec vero non omni supplicio digni P. Claudius L. Iunius consules, qui contra auspicia navigaverunt; parendum enim religioni fuit nec patrius mos tam contumaciter repudiandus. Iure igitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit. Flaminius non paruit auspiciis, itaque periit cum exercitu. At anno post Paulus paruit; num minus cecidit in Cannensi pugna cum exercitu? Etenim, ut sint auspicia, quae nulla sunt, haec certe, quibus utimur, sive tripudio sive de caelo, simulacra sunt auspiciorum, auspicia nullo modo. Q. Fabi, te mihi in auspicio esse volo ; respondet: audivi . Hic apud maiores nostros adhibebatur peritus, nunc quilubet. Peritum autem esse necesse est eum, qui, silentium quid sit, intellegat; id enim silentium dicimus in auspiciis, quod omni vitio caret. 2.72. Hoc intellegere perfecti auguris est; illi autem, qui in auspicium adhibetur, cum ita imperavit is, qui auspicatur: dicito, si silentium esse videbitur, nec suspicit nec circumspicit; statim respondet silentium esse videri. Tum ille: dicito, si pascentur .— Pascuntur .— Quae aves? aut ubi? Attulit, inquit, in cavea pullos is, qui ex eo ipso nominatur pullarius. Haec sunt igitur aves internuntiae Iovis! quae pascantur necne, quid refert? Nihil ad auspicia; sed quia, cum pascuntur, necesse est aliquid ex ore cadere et terram pavire (terripavium primo, post terripudium dictum est; hoc quidem iam tripudium dicitur)—cum igitur offa cecidit ex ore pulli, tum auspicanti tripudium solistimum nuntiatur. 2.73. Ergo hoc auspicium divini quicquam habere potest, quod tam sit coactum et expressum? Quo antiquissumos augures non esse usos argumento est, quod decretum collegii vetus habemus omnem avem tripudium facere posse. Tum igitur esset auspicium (si modo esset ei liberum) se ostendisse; tum avis illa videri posset interpres et satelles Iovis; nunc vero inclusa in cavea et fame enecta si in offam pultis invadit, et si aliquid ex eius ore cecidit, hoc tu auspicium aut hoc modo Romulum auspicari solitum putas? 2.77. qui auspicia non habent! Itaque nec amnis transeunt auspicato nec tripudio auspicantur. Ubi ergo avium divinatio? quae, quoniam ab iis, qui auspicia nulla habent, bella administrantur, ad urbanas res retenta videtur, a bellicis esse sublata. Nam ex acuminibus quidem, quod totum auspicium militare est, iam M. Marcellus ille quinquiens consul totum omisit, idem imperator, idem augur optumus. Et quidem ille dicebat, si quando rem agere vellet, ne impediretur auspiciis, lectica operta facere iter se solere. Huic simile est, quod nos augures praecipimus, ne iuges auspicium obveniat, ut iumenta iubeant diiungere. 2.84. Cum M. Crassus exercitum Brundisii inponeret, quidam in portu caricas Cauno advectas vendens Cauneas clamitabat. Dicamus, si placet, monitum ab eo Crassum, caveret ne iret; non fuisse periturum, si omini paruisset. Quae si suscipiamus, pedis offensio nobis et abruptio corrigiae et sternumenta erunt observanda. | 1.27. This is why, as he told me himself, he had time and again abandoned a journey even though he might have been travelling for many days. By the way, that was a very noble utterance of his which he made after Caesar had deprived him of his tetrarchy and kingdom, and had forced him to pay an indemnity too. Notwithstanding what has happened, said he, I do not regret that the auspices favoured my joining Pompey. By so doing I enlisted my military power in defence of senatorial authority, Roman liberty, and the supremacy of the empire. The birds, at whose instance I followed the course of duty and of honour, counselled well, for I value my good name more than riches. His conception of augury, it seems to me, is the correct one.For with us magistrates make use of auspices, but they are forced auspices, since the sacred chickens in eating the dough pellets thrown must let some fall from their beaks. 1.28. But, according to the writings of you augurs, a tripudium results if any of the food should fall to the ground, and what I spoke of as a forced augur your fraternity calls as tripudium solistimum. And so through the indifference of the college, as Cato the Wise laments, many auguries and auspices have been entirely abandoned and lost.[16] In ancient times scarcely any matter out of the ordinary was undertaken, even in private life, without first consulting the auspices, clear proof of which is given even at the present time by our custom of having nuptial auspices, though they have lost their former religious significance and only preserve the name. For just as to‑day on important occasions we make use of entrails in divining — though even they are employed to a less extent than formerly — so in the past resort was usually had to divination by means of birds. And thus it is that by failing to seek out the unpropitious signs we run into awful disasters. 1.29. For example, Publius Claudius, son of Appius Caecus, and his colleague Lucius Junius, lost very large fleets by going to sea when the auguries were adverse. The same fate befell Agamemnon; for, after the Greeks had begun toRaise aloft their frequent clamours, showing scorn of augurs art,Noise prevailed and not the omen: he then bade the ships depart.But why cite such ancient instances? We see what happened to Marcus Crassus when he ignored the announcement of unfavourable omens. It was on the charge of having on this occasion falsified the auspices that Gaius Ateius, an honourable man and a distinguished citizen, was, on insufficient evidence, stigmatized by the then censor Appius, who was your associate in the augural college, and an able one too, as I have often heard you say. I grant you that in pursuing the course he did Appius was within his rights as a censor, if, in his judgement, Ateius had announced a fraudulent augury. But he showed no capacity whatever as an augur in holding Ateius responsible for that awful disaster which befell the Roman people. Had this been the cause then the fault would not have been in Ateius, who made the announcement that the augury was unfavourable, but in Crassus, who disobeyed it; for the issue proved that the announcement was true, as this same augur and censor admits. But even if the augury had been false it could not have been the cause of the disaster; for unfavourable auguries — and the same may be said of auspices, omens, and all other signs — are not the causes of what follows: they merely foretell what will occur unless precautions are taken. 1.30. Therefore Ateius, by his announcement, did not create the cause of the disaster; but having observed the sign he simply advised Crassus what the result would be if the warning was ignored. It follows, then, that the announcement by Ateius of the unfavourable augury had no effect; or if it did, as Appius thinks, then the sin is not in him who gave the warning, but in him who disregarded it.[17] And whence, pray, did you augurs derive that staff, which is the most conspicuous mark of your priestly office? It is the very one, indeed with which Romulus marked out the quarter for taking observations when he founded the city. Now this staffe is a crooked wand, slightly curved at the top, and, because of its resemblance to a trumpet, derives its name from the Latin word meaning the trumpet with which the battle-charge is sounded. It was placed in the temple of the Salii on the Palatine hill and, though the temple was burned, the staff was found uninjured. 2.20. of what advantage to me is divination if everything is ruled by Fate? On that hypothesis what the diviner predicts is bound to happen. Hence I do not know what to make of the fact that an eagle recalled our intimate friend Deiotarus from his journey; for if he had not turned back he must have been sleeping in the room when it was destroyed the following night, and, therefore, have been crushed in the ruins. And yet, if Fate had willed it, he would not have escaped that calamity; and vice versa. Hence, I repeat, what is the good of divination? Or what is it that lots, entrails, or any other means of prophecy warn me to avoid? For, if it was the will of Fate that the Roman fleets in the First Punic War should perish — the one by shipwreck and the other at the hands of the Carthaginians — they would have perished just the same even if the sacred chickens had made a tripudium solistimum in the consulship of Lucius Junius and Publius Claudius! On the other hand, if obedience to the auspices would have prevented the destruction of the fleets, then they did not perish in accordance with Fate. But you insist that all things happen by Fate; therefore there is no such thing as divination. 2.58. Reports, you say, were made to the Senate that there was a shower of blood, that the river Atratus actually flowed with blood and that the statues of the gods dripped with sweat. You do not think for a moment that Thales, Anaxagoras, or any other natural philosopher would have believed such reports? Sweat and blood you may be sure do not come except from animate bodies. An effect strikingly like blood is produced by the admixture of water with certain kinds of soil; and the moisture which forms on the outside of objects, as we see it on our plastered walls when the south wind blows, seems to resemble sweat. Such occurrences, which in time of war appear to the timid to be most frequent and most real, are scarcely noticed in times of peace. Moreover, in periods of fear and of danger stories of portents are not only more readily believed, but they are invented with greater impunity. 2.71. In my opinion the consuls, Publius Claudius and Lucius Junius, who set sail contrary to the auspices, were deserving of capital punishment; for they should have respected the established religion and should not have treated the customs of their forefathers with such shameless disdain. Therefore it was a just retribution that the former was condemned by a vote of the people and that the latter took his own life. Flaminius, you say, did not obey the auspices, therefore he perished with his army. But a year later Paulus did obey them; and did he not lose his army and his life in the battle of Cannae? Granting that there are auspices (as there are not), certainly those which we ordinarily employ — whether by the tripudium or by the observation of the heavens — are not auspices in any sense, but are the mere ghosts of auspices.[34] Quintus Fabius, I wish you to assist me at the auspices. He answers, I will. (In our forefathers time the magistrates on such occasions used to call in some expert person to take the auspices — but in these days anyone will do. But one must be an expert to know what constitutes silence, for by that term we mean free of every augural defect. 2.72. To understand that belongs to a perfect augur.) After the celebrant has said to his assistant, Tell me when silence appears to exist, the latter, without looking up or about him, immediately replies, Silence appears to exist. Then the celebrant says, Tell me when the chickens begin to eat. They are eating now, is the answer. But what are these birds they are talking about, and where are they? Someone replies, Its poultry. Its in a cage and the person who brought it is called a poulterer, because of his business. These, then, are the messengers of Jove! What difference does it make whether they eat or not? None, so far as the auspices are concerned. But, because of the fact that, while they eat, some food must necessarily fall from their mouths and strike upon the ground (terram pavire), — this at first was called terripavium, and later, terripudium; now it is called tripudium — therefore, when a crumb of food falls from a chickens mouth a tripudium solistimum is announced to the celebrant. [35] 2.73. Then, how can there be anything divine about an auspice so forced and so extorted? That such a practice did not prevail with the augurs of ancient times is proven by an old ruling of our college which says, Any bird may make a tripudium. There might be an auspice if the bird were free to show itself outside its cage. In that case it might be called the interpreter and satellite of Jove. But now, when shut up inside a cage and tortured by hunger, if it seizes greedily upon its morsel of pottage and something falls from its mouth, do you consider that is an auspice? Or do you believe that this was the way in which Romulus used to take the auspices? 2.77. Therefore they have no tripudium and they cross rivers without first taking the auspices. What, then, has become of divining by means of birds? It is not used by those who conduct our wars, for they have not the right of auspices. Since it has been withdrawn from use in the field I suppose it is reserved for city use only!As to divination ex acuminibus, which is altogether military, it was wholly ignored by that famous man, Marcus Marcellus, who was consul five times and, besides, was a commander-in‑chief, as well as a very fine augur. In fact, he used to say that, if he wished to execute some manoeuvre which he did not want interfered with by the auspices, he would travel in a closed litter. His method is of a kind with the advice which we augurs give, that the draught cattle be ordered to be unyoked so as to prevent a iuge auspicium. 2.84. When Marcus Crassus was embarking his army at Brundisium a man who was selling Caunian figs at the harbour, repeatedly cried out Cauneas, Cauneas. Let us say, if you will, that this was a warning to Crassus to bid him Beware of going, and that if he had obeyed the omen he would not have perished. But if we are going to accept chance utterances of this kind as omens, we had better look out when we stumble, or break a shoe-string, or sneeze![41] Lots and the Chaldean astrologers remain to be discussed before we come to prophets and to dreams. |
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| 5. Varro, On The Latin Language, 5.143 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 157 |
6. Polybius, Histories, 1.54.3-1.54.4, 6.53-6.54, 6.53.1, 6.53.3-6.53.8, 6.53.10, 6.54.2, 6.54.4-6.54.6, 6.55.1, 6.55.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 158| 1.54.4. κρίνων αἱρετώτερον ὑπάρχειν ὅ,τι δέοι παθεῖν μᾶλλον ἢ τοῖς πολεμίοις αὔτανδρον τὸ σφέτερον στρατόπεδον ὑποχείριον ποιῆσαι. | |
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7. Cicero, On The Nature of The Gods, 2.7, 2.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 157, 158 | 2.7. "Again, prophecies and premonitions of future events cannot but be taken as proofs that the future may appear or be foretold as a warning or portended or predicted to mankind — hence the very words 'apparition,' 'warning,' 'portent,' 'prodigy.' Even if we think that the stories of Mopsus, Tiresias, Amphiaraus, Calchas and Helenus are mere baseless fictions of romance (though their powers of divination would not even have been incorporated in the legends had they been entirely repugt to fact), shall not even the instances from our own native history teach us to acknowledge the divine power? shall we be unmoved by the story of the recklessness of Publius Claudius in the first Punic War? Claudius merely in jest mocked at the gods: when the chickens on being released from their cage refused to feed, he ordered them to be thrown into the water, so that as they would not eat they might drink; but the joke cost the jester himself many tears and the Roman people a great disaster, for the fleet was severely defeated. Moreover did not his colleague Junius during the same war lose his fleet in a storm after failing to comply with the auspices? In consequence of these disasters Claudius was tried and condemned for high treason and Junius committed suicide. 2.9. Or are we to make light of the famous augural staff of Attus Navius, wherewith he marked out the vineyard into sections for the purpose of discovering the pig? I would agree that we might do so, had not King Hostilius fought great and glorious wars under the guidance of Attus's augury. But owing to the carelessness of our nobility the augural lore has been forgotten, and the reality of the auspices has fallen into contempt, only the outward show being retained; and in consequence highly important departments of public administration, and in particular the conduct of wars upon which the safety of the state depends, are carried on without any auspices at all; no taking of omens when crossing rivers, none when lights flash from the points of the javelins, none when men are called to arms (owing to which wills made on active service have gone out of existence, since our generals only enter on their military command when they have laid down their augural powers). |
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8. Diodorus Siculus, Historical Library, 4.83.4-4.83.7, 24.1.9, 24.3-24.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •tiber island •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 154, 158; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171 | 4.83.4. For after Eryx has bestowed upon it the honours we have described, Aeneas, the son of Aphroditê, when at a later time he was on his way to Italy and came to anchor off the island, embellished the sanctuary, since it was that of his own mother, with many votive offerings; after him the Sicanians paid honour to the goddess for many generations and kept continually embellishing it with both magnificent sacrifices and votive offerings; and after that time the Carthaginians, when they had become the masters of a part of Sicily, never failed to hold the goddess in special honour. And last of all the Romans, when they had subdued all Sicily, surpassed all people who had preceded them in the honours they paid to her. 4.83.5. And it was with good reason that they did so, for since they traced back their ancestry to her and for this reason were successful in their undertakings, they were but requiting her who was the cause of their aggrandisement with such expressions of gratitude and honours as they owed to her. 4.83.6. The consuls and praetors, for instance, who visit the island and all Romans who sojourn there clothed with any authority, whenever they come to Eryx, embellish the sanctuary with magnificent sacrifices and honours, and laying aside the austerity of their authority, they enter into sports and have conversation with women in a spirit of great gaiety, believing that only in this way will they make their presence there pleasing to the goddess. 4.83.7. Indeed the Roman senate has so zealously concerned itself with the honours of the goddess that it has decreed that the seventeen cities of Sicily which are most faithful to Rome shall pay a tax in gold to Aphroditê, and that two hundred soldiers shall serve as a guard of her shrine. Now if we have dwelt over-long on the topic of Eryx, we have at least given an account of the goddess such as was rightly her due. 24.1.9. Later, when the Carthaginians advanced against them with their entire fleet, the consul, seized with fear, burned the thirteen ships that were useless, and attempted to sail back to Syracuse, thinking that Hiero would provide them safety. But being overtaken off the coast of Camarina he put in to land for refuge, at a place where the shores were rocky and the water shallow. When the wind increased in violence, the Carthaginians rounded Cape Pachynus and anchored in a relatively calm spot, whereas the Romans, placed in great peril, lost all their provision ships and likewise their warships, so that of one hundred and five of the latter only two were saved and most of the men perished. 24.3. 1. When Claudius arrived in Sicily he took command of the forces at Lilybaeum, and calling an assembly bitterly assailed the consuls who had just handed over the army to him, charging that they had been remiss in their handling of the war, drunkards who lived lives of licence and luxury, and that on the whole they had been the victims of a siege rather than the besiegers. Since he was naturally hot-blooded and mentally unstable, his conduct of affairs often verged on the lunatic. In the first place, he repeated the mistake of those whose leadership he had denounced, for he likewise reconstructed the jetties and barriers in the sea; his witlessness, however, outdid theirs in so far as the error of not being able to learn from experience is greater than that of being the first to try and fail. He was also a born martinet, and applied the traditional punishments unmercifully to soldiers who were Roman citizens and flogged the allies with rods. In general, the distinction of his clan and the reputation of his family had so spoiled him that he was supercilious and looked down on everyone. 24.4. 1. Finding himself overtaken he fled for refuge to the shore, for he regarded the terrors of shipwreck more lightly than the risk of battle. |
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9. Philo of Alexandria, On The Embassy To Gaius, 155, 132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 132. But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel. |
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10. Philo of Alexandria, Against Flaccus, 55 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tiber (river) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 55. So when the people had received this license, what did they do? There are five districts in the city, named after the first five letters of the written alphabet, of these two are called the quarters of the Jews, because the chief portion of the Jews lives in them. There are also a few scattered Jews, but only a very few, living in some of the other districts. What then did they do? They drove the Jews entirely out of four quarters, and crammed them all into a very small portion of one; |
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11. Ovid, Metamorphoses, 15.622-15.744 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rome asklepieia, establishment of tiber island asklepieion Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182| 15.622. Pandite nunc, Musae, praesentia numina vatum 15.623. (scitis enim, nec vos fallit spatiosa vetustas,) 15.624. unde Coroniden circumflua Thybridis alti 15.625. insula Romuleae sacris adiecerit urbis. 15.626. Dira lues quondam Latias vitiaverat auras, 15.627. pallidaque exsangui squalebant corpora morbo. 15.628. Funeribus fessi postquam mortalia cernunt 15.629. temptamenta nihil, nihil artes posse medentum, 15.630. auxilium caeleste petunt mediamque tenentes 15.631. orbis humum Delphos adeunt, oracula Phoebi, 15.632. utque salutifera miseris succurrere rebus 15.633. sorte velit tantaeque urbis mala finiat, orant: 15.634. et locus et laurus et, quas habet ipse, pharetras 15.635. intremuere simul, cortinaque reddidit imo 15.636. hanc adyto vocem pavefactaque pectora movit: 15.637. “Quod petis hinc, propiore loco, Romane, petisses, 15.638. et pete nunc propiore loco! nec Apolline vobis, 15.639. qui minuat luctus, opus est, sed Apolline nato. 15.640. Ite bonis avibus prolemque accersite nostram!” 15.641. Iussa dei prudens postquam accepere senatus, 15.642. quam colat, explorant, iuvenis Phoebeius urbem, 15.643. quique petant ventis Epidauria litora mittunt. 15.644. Quae simul incurva missi tetigere carina, 15.645. concilium Graiosque patres adiere, darentque, 15.646. oravere, deum, qui praesens funera gentis 15.647. finiat Ausoniae: certas ita dicere sortes. 15.648. Dissidet et variat sententia, parsque negandum 15.649. non putat auxilium, multi retinere suamque 15.650. non emittere opem nec numina tradere suadent: 15.651. dum dubitant, seram pepulere crepuscula lucem, 15.652. umbraque telluris tenebras induxerat orbi, 15.653. cum deus in somnis opifer consistere visus 15.654. ante tuum, Romane, torum, sed qualis in aede 15.655. esse solet, baculumque tenens agreste sinistra 15.656. caesariem longae dextra deducere barbae 15.657. et placido tales emittere pectore voces: 15.658. “Pone metus! Veniam simulacraque nostra relinquam. 15.659. Hunc modo serpentem, baculum qui nexibus ambit, 15.660. perspice et usque nota visu, ut cognoscere possis! 15.661. Vertar in hunc, sed maior ero tantusque videbor, 15.662. in quantum verti caelestia corpora debent.” 15.663. Extemplo cum voce deus, cum voce deoque 15.664. somnus abit, somnique fugam lux alma secuta est. 15.665. Postera sidereos aurora fugaverat ignes: 15.666. incerti, quid agant, proceres ad templa petiti 15.667. perveniunt operosa dei, quaque ipse morari 15.668. sede velit, signis caelestibus indicet, orant. 15.669. Vix bene desierant, cum cristis aureus altis 15.670. in serpente deus praenuntia sibila misit 15.671. adventuque suo signumque arasque foresque 15.672. marmoreumque solum fastigiaque aurea movit 15.673. pectoribusque tenus media sublimis in aede 15.674. constitit atque oculos circumtulit igne micantes. 15.675. Territa turba pavet. Cognovit numina castos 15.676. evinctus vitta crines albente sacerdos: 15.677. “En deus est deus est! Animis linguisque favete, 15.678. quisquis ades!” dixit. “Sis, o pulcherrime, visus 15.679. utiliter populosque iuves tua sacra colentes !” 15.680. Quisquis adest, visum venerantur numen, et omnes 15.681. verba sacerdotis referunt geminata piumque 15.682. Aeneadae praestant et mente et voce favorem. 15.683. Adnuit his motisque deus rata pignora cristis 15.684. et repetita dedit vibrata sibila lingua. 15.685. Tum gradibus nitidis delabitur oraque retro 15.686. flectit et antiquas abiturus respicit aras 15.687. adsuetasque domos habitataque templa salutat. 15.688. Inde per iniectis adopertam floribus ingens 15.689. serpit humum flectitque sinus mediamque per urbem 15.690. tendit ad incurvo munitos aggere portus. 15.691. Restitit hic agmenque suum turbaeque sequentis 15.692. officium placido visus dimittere vultu 15.693. corpus in Ausonia posuit rate: numinis illa 15.694. sensit onus, pressa estque dei gravitate carina; 15.695. Aeneadae gaudent caesoque in litore tauro 15.696. torta coronatae solvunt retinacula navis. 15.697. Impulerat levis aura ratem: deus eminet alte, 15.698. impositaque premens puppim cervice recurvam 15.699. caeruleas despectat aquas modicisque per aequor 15.700. Ionium zephyris sextae Pallantidos ortu 15.701. Italiam tenuit praeterque Lacinia templo 15.702. nobilitata deae Scylaceaque litora fertur; 15.703. linquit Iapygiam laevisque Amphrisia remis 15.704. saxa fugit, dextra praerupta Celennia parte, 15.705. Romethiumque legit Caulonaque Naryciamque, 15.706. evincitque fretum Siculique angusta Pelori 15.707. Hippotadaeque domos regis Temesesque metalla, 15.708. Leucosiamque petit tepidique rosaria Paesti. 15.709. Inde legit Capreas promunturiumque Minervae 15.710. et Surrentino generosos palmite colles 15.711. Herculeamque urbem Stabiasque et in otia natam 15.712. Parthenopen et ab hac Cumaeae templa Sibyllae. 15.713. Hinc calidi fontes lentisciferumque tenetur 15.714. Liternum multamque trahens sub gurgite harenam 15.715. Volturnus niveisque frequens Sinuessa columbis 15.716. Minturnaeque graves et quam tumulavit alumnus 15.717. Antiphataeque domus Trachasque obsessa palude 15.718. et tellus Circaea et spissi litoris Antium. 15.719. Huc ubi veliferam nautae advertere carinam 15.720. (asper enim iam pontus erat), deus explicat orbes 15.721. perque sinus crebros et magna volumina labens 15.722. templa parentis init flavum tangentia litus. 15.723. Aequore placato patrias Epidaurius aras 15.724. linquit et hospitio iuncti sibi numinis usus 15.725. litoream tractu squamae crepitantis harenam 15.726. sulcat et innixus moderamine navis in alta 15.727. puppe caput posuit, donec Castrumque sacrasque 15.728. Lavini sedes Tiberinaque ad ostia venit. 15.729. Huc omnis populi passim matrumque patrumque 15.730. obvia turba ruit, quaeque ignes, Troica, servant, 15.731. Vesta, tuos, laetoque deum clamore salutant. 15.732. Quaque per adversas navis cita ducitur undas, 15.733. tura super ripas aris ex ordine factis 15.734. parte ab utraque sot et odorant aera fumis, 15.735. ictaque coniectos incalfacit hostia cultros. 15.736. Iamque caput rerum, Romanam intraverat urbem: 15.737. erigitur serpens summoque acclinia malo 15.738. colla movet sedesque sibi circumspicit aptas. 15.739. Scinditur in geminas partes circumfluus amnis 15.740. (Insula nomen habet), laterumque a parte duorum 15.741. porrigit aequales media tellure lacertos. 15.742. Huc se de Latia pinu Phoebeius anguis 15.743. contulit et finem, specie caeleste resumpta, 15.744. luctibus imposuit venitque salutifer urbi. | |
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12. Dionysius of Halycarnassus, Roman Antiquities, 2.6.4, 5.13.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tiber river, pulli, drowning of •rome asklepieia, establishment of tiber island asklepieion Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206 | 2.6.4. Because of such men many armies of the Romans have been utterly destroyed on land, many fleets have been lost with all their people at sea, and other great and dreadful reverses have befallen the commonwealth, some in foreign wars and others in civil dissensions. But the most remarkable and the greatest instance happened in my time when Licinius Crassus, a man inferior to no commander of his age, led his army against the Parthian nation contrary to the will of Heaven and in contempt of the innumerable omens that opposed his expedition. But to tell about the contempt of the divine power that prevails among some people in these days would be a long story. 5.13.4. And there is even now a conspicuous monument of what happened on that occasion, in the form of an island of goodly size consecrated to Aesculapius and washed on all sides by the river, an island which was formed, they say, out of the heap of rotten straw and was further enlarged by the silt which the river kept adding. The consuls also granted to all the Romans who had fled with the tyrant leave to return to the city with impunity and under a general amnesty, setting a time-limit of twenty days; and if they did not return within this fixed time, the penalties set in their case were perpetual banishment and the confiscation of their estates. |
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| 13. Livy, History, 2.13.4-2.13.11, 5.21-5.23, 9.14.1-9.14.3, 10.40.2, 10.47, 10.47.6-10.47.7, 22.1.6, 22.9.7, 22.10.10, 22.42.8-22.42.9, 23.30.13-23.30.14, 23.31.9, 30.38.10, 39.39.2, 43.13, 43.13.5-43.13.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171 |
| 14. Livy, Per., 11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tiber island •rome asklepieia, establishment of tiber island asklepieion 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 |
| 15. Frontinus, Strategemata, 1.4.14, 2.7.14, 2.13.9, 3.10.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 154 |
16. New Testament, 1 Corinthians, 16.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •juvenal, orontes, tiber Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 752| 16.19. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ. | 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. |
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17. New Testament, John, 19.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •juvenal, orontes, tiber Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 752| 19.2. καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν, | 19.2. The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. |
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18. Josephus Flavius, Jewish Antiquities, 18.65-18.85 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43 | 18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68. and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69. Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.70. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.71. She went to some of Isis’s priests, and upon the strongest assurances [of concealment], she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72. So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73. Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74. Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75. and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, 18.76. who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77. But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79. whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; 18.80. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. 18.81. 5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84. at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men. 18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. |
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19. New Testament, Luke, 3.1, 20.20-20.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tiber rising Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758| 3.1. ΕΝ ΕΤΕΙ δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πειλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβειληνῆς τετρααρχοῦντος, 20.20. Καὶ παρατηρήσαντες ἀπέστειλαν ἐνκαθέτους ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, ὥστε παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος. 20.21. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Διδάσκαλε, οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδάσκεις καὶ οὐ λαμβάνεις πρόσωπον, ἀλλʼ ἐπʼ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· 20.22. ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ; 20.23. κατανοήσας δὲ αὐτῶν τὴν πανουργίαν εἶπεν πρὸς αὐτούς 20.24. Δείξατέ μοι δηνάριον· τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; οἱ δὲ εἶπαν Καίσαρος. 20.25. ὁ δὲ εἶπεν πρὸς αὐτούς Τοίνυν ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. 20.26. καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι τοῦ ῥήματος ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ ἐσίγησαν. | 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 20.20. They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 20.22. Is it lawful for us to pay taxes to Caesar, or not?" 20.23. But he perceived their craftiness, and said to them, "Why do you test me? 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's." 20.25. He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's." 20.26. They weren't able to trap him in his words before the people. They marveled at his answer, and were silent. |
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20. Josephus Flavius, Jewish War, 2.488 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tiber (river) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. |
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21. Josephus Flavius, Against Apion, 2.33-2.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tiber (river) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 2.33. 4. But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews. “They came (says he) out of Syria, and inhabited near the tempestuous sea, and were in the neighborhood of the dashing of the waves.” 2.34. Now, if the place of habitation includes any thing that is reproachful, this man reproaches not his own real country [Egypt], but what he pretends to be his own country, Alexandria; for all are agreed in this, that the part of that city which is near the sea is the best part of all for habitation. 2.35. Now, if the Jews gained that part of the city by force, and have kept it hitherto without impeachment, this is a mark of their valor: but in reality it was Alexander himself that gave them that place for their habitation, when they obtained equal privileges there with the Macedonians. 2.36. Nor can I devise what Apion would have said, had their habitation been at Necropolis, and not been fixed hard by the royal palace [as it is]; nor had their nation had the denomination of Macedonians given them till this very day [as they have]. 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; |
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| 22. Juvenal, Satires, a b c d\n0 3.16 3.16 3 16 \n1 3.18 3.18 3 18 \n2 3.15 3.15 3 15 \n3 3.10 3.10 3 10 \n4 3.13 3.13 3 13 \n5 3.12 3.12 3 12 \n6 3.11 3.11 3 11 \n7 3.14 3.14 3 14 \n8 3.17 3.17 3 17 \n9 '3.62 '3.62 '3 62 \n10 7.192 7.192 7 192\n11 7.191 7.191 7 191 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 |
| 23. Martial, Epigrams, 1.18, 1.41, 4.64, 5.22, 6.64, 6.93, 9.59, 12.18, 12.57, 12.59 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46, 49, 50, 59, 62 |
| 24. Lucan, Pharsalia, 2.152-2.153, 3.126-3.127, 6.511-6.512, 6.561, 6.638-6.640 (1st cent. CE - 1st cent. CE) Tagged with subjects: •thyestes, tiber river, corpse dumping in •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 116, 159 |
25. New Testament, Acts, 11.28, 13.48-13.50, 14.11, 16.13, 17.4-17.8, 18.18, 19.23-19.41, 21.37, 24.26-24.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber rising •juvenal, orontes, tiber •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 752, 758| 11.28. ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου. 13.48. ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ θεοῦ, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον· 13.49. διεφέρετο δὲ ὁ λόγος τοῦ κυρίου διʼ ὅλης τῆς χώρας. 13.50. οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. 14.11. οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς, 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 17.4. καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ [τῷ] Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. 17.5. Ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον· 17.6. μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν, 17.7. οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν. 17.8. ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα, 18.18. Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν. 19.23. Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24. Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς [ἀργυροῦς] Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25. οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26. καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27. οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη [ἡ] Ἀσία καὶ [ἡ] οἰκουμένη σέβεται. 19.28. ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29. καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30. Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31. τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32. ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33. ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34. ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35. καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36. ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37. ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38. εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39. εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40. καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 19.41. καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν. 21.37. Μέλλων τε εἰσάγεσθαι εἰς τὴν παρεμβολὴν ὁ Παῦλος λέγει τῷ χιλιάρχῳ Εἰ ἔξεστίν μοι εἰπεῖν τι πρὸς σέ; ὁ δὲ ἔφη Ἑλληνιστὶ 24.26. ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται [αὐτῷ] ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ. 24.27. Διετίας δὲ πληρωθείσης ἔλαβεν διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον· θέλων τε χάριτα καταθέσθαι τοῖς Ἰουδαίοις ὁ Φῆλιξ κατέλιπε τὸν Παῦλον δεδεμένον. | 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 13.49. The Lord's word was spread abroad throughout all the region. 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!" 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.5. But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!" 17.8. The multitude and the rulers of the city were troubled when they heard these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 19.23. About that time there arose no small stir concerning the Way. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25. whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!" 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 19.30. When Paul wanted to enter in to the people, the disciples didn't allow him. 19.31. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.33. They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? 19.36. Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. 19.37. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion." 19.41. When he had thus spoken, he dismissed the assembly. 21.37. As Paul was about to be brought into the barracks, he asked the commanding officer, "May I say something to you?"He said, "Do you know Greek? 24.26. He hoped that way that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often, and talked with him. 24.27. But when two years were fulfilled, Felix was succeeded by Porcius Festus, and desiring to gain favor with the Jews, Felix left Paul in bonds. |
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| 26. New Testament, Romans, '16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •juvenal, orontes, tiber Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 752 |
| 27. Martial, Epigrams, 1.18, 1.41, 4.64, 5.22, 6.64, 6.93, 9.59, 12.18, 12.57, 12.59 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46, 49, 50, 59, 62 |
| 28. Phlegon of Tralles, On Miraculous Things, 6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 164 |
| 29. Suetonius, Iulius, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 59 |
30. Tacitus, Annals, 1.28.2-1.28.3, 1.76, 1.76.1, 1.86.3, 2.85, 4.64.1, 6.45, 12.24, 12.43, 14.22.1, 14.32, 15.37-15.38, 15.41, 15.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 162, 163, 164, 167, 169; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43, 47, 59, 62| 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. 2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. 6.45. Idem annus gravi igne urbem adficit, deusta parte circi quae Aventino contigua, ipsoque Aventino; quod damnum Caesar ad gloriam vertit exolutis domuum et insularum pretiis. milies sestertium in munificentia ea conlocatum, tanto acceptius in vulgum, quanto modicus privatis aedificationibus ne publice quidem nisi duo opera struxit, templum Augusto et scaenam Pompeiani theatri; eaque perfecta, contemptu ambitionis an per senectutem, haud dedicavit. sed aestimando cuiusque detrimento quattuor progeneri Caesaris, Cn. Domitius, Cassius Longinus, M. Vinicius, Rubellius Blandus delecti additusque nominatione consulum P. Petronius. et pro ingenio cuiusque quaesiti decretique in principem honores; quos omiserit receperitve in incerto fuit ob propinquum vitae finem. neque enim multo post supremi Tiberio consules, Cn. Acerronius C. Pontius, magistratum occepere, nimia iam potentia Macronis, qui gratiam G. Caesaris numquam sibi neglectam acrius in dies fovebat impuleratque post mortem Claudiae, quam nuptam ei rettuli, uxorem suam Enniam imitando amorem iuvenem inlicere pactoque matrimonii vincire, nihil abnuentem, dum dominationis apisceretur; nam etsi commotus ingenio simulationum tamen falsa in sinu avi perdidicerat. 12.24. Regum in eo ambitio vel gloria varie vulgata: sed initium condendi, et quod pomerium Romulus posuerit, noscere haud absurdum reor. igitur a foro boario, ubi aereum tauri simulacrum aspicimus, quia id genus animalium aratro subditur, sulcus desigdi oppidi coeptus ut magnam Herculis aram amplecteretur; inde certis spatiis interiecti lapides per ima montis Palatini ad aram Consi, mox curias veteres, tum ad sacellum Larum, inde forum Romanum; forumque et Capitolium non a Romulo, sed a Tito Tatio additum urbi credidere. mox pro fortuna pomerium auctum. et quos tum Claudius terminos posuerit, facile cognitu et publicis actis perscriptum. 12.43. Multa eo anno prodigia evenere. insessum diris avibus Capitolium, crebris terrae motibus prorutae domus, ac dum latius metuitur, trepidatione vulgi invalidus quisque obtriti; frugum quoque egestas et orta ex eo fames in prodigium accipiebatur. nec occulti tantum questus, sed iura reddentem Claudium circumvasere clamoribus turbidis, pulsumque in extremam fori partem vi urgebant, donec militum globo infensos perrupit. quindecim dierum alimenta urbi, non amplius superfuisse constitit, magnaque deum benignitate et modestia hiemis rebus extremis subventum. at hercule olim Italia legionibus longinquas in provincias commeatus portabat, nec nunc infecunditate laboratur, sed Africam potius et Aegyptum exercemus, navibusque et casibus vita populi Romani permissa est. 14.32. Inter quae nulla palam causa delapsum Camuloduni simulacrum Victoriae ac retro conversum quasi cederet hostibus. et feminae in furorem turbatae adesse exitium canebant, externosque fremitus in curia eorum auditos; consonuisse ululatibus theatrum visamque speciem in aestuario Tamesae subversae coloniae: iam Oceanus cruento aspectu, dilabente aestu humanorum corporum effigies relictae, ut Britannis ad spem, ita veteranis ad metum trahebantur. sed quia procul Suetonius aberat, petivere a Cato Deciano procuratore auxilium. ille haud amplius quam ducentos sine iustis armis misit; et inerat modica militum manus. tutela templi freti et impedientibus qui occulti rebellionis conscii consilia turbabant, neque fossam aut vallum praeduxerunt, neque motis senibus et feminis iuventus sola restitit: quasi media pace incauti multitudine barbarorum circumveniuntur. et cetera quidem impetu direpta aut incensa sunt: templum in quo se miles conglobaverat biduo obsessum expugnatumque. et victor Britannus Petilio Ceriali, legato legionis nonae, in subsidium adventanti obvius fudit legionem et quod peditum interfecit: Cerialis cum equitibus evasit in castra et munimentis defensus est. qua clade et odiis provinciae quam avaritia eius in bellum egerat trepidus procurator Catus in Galliam transiit. 15.37. Ipse quo fidem adquireret nihil usquam perinde laetum sibi, publicis locis struere convivia totaque urbe quasi domo uti. et celeberrimae luxu famaque epulae fuere quas a Tigellino paratas ut exemplum referam, ne saepius eadem prodigentia narranda sit. igitur in stagno Agrippae fabricatus est ratem cui superpositum convivium navium aliarum tractu moveretur. naves auro et ebore distinctae, remiges- que exoleti per aetates et scientiam libidinum componebantur. volucris et feras diversis e terris et animalia maris Oceano abusque petiverat. crepidinibus stagni lupanaria adstabant inlustribus feminis completa et contra scorta visebantur nudis corporibus. iam gestus motusque obsceni; et postquam tenebrae incedebant, quantum iuxta nemoris et circumiecta tecta consonare cantu et luminibus clarescere. ipse per licita atque inlicita foedatus nihil flagitii reliquerat quo corruptior ageret, nisi paucos post dies uni ex illo contaminatorum grege (nomen Pythagorae fuit) in modum sollemnium coniugiorum denupsisset. inditum imperatori flammeum, missi auspices, dos et genialis torus et faces nuptiales, cuncta denique spectata quae etiam in femina nox operit. 15.38. Sequitur clades, forte an dolo principis incertum (nam utrumque auctores prodidere), sed omnibus quae huic urbi per violentiam ignium acciderunt gravior atque atrocior. initium in ea parte circi ortum quae Palatino Caelioque montibus contigua est, ubi per tabernas, quibus id mercimonium inerat quo flamma alitur, simul coeptus ignis et statim validus ac vento citus longitudinem circi corripuit. neque enim domus munimentis saeptae vel templa muris cincta aut quid aliud morae interiacebat. impetu pervagatum incendium plana primum, deinde in edita adsurgens et rursus inferiora populando, antiit remedia velocitate mali et obnoxia urbe artis itineribus hucque et illuc flexis atque enormibus vicis, qualis vetus Roma fuit. ad hoc lamenta paventium feminarum, fessa aetate aut rudis pueritiae aetas, quique sibi quique aliis consulebant, dum trahunt invalidos aut opperiuntur, pars mora, pars festis, cuncta impediebant. et saepe dum in tergum respectant lateribus aut fronte circumveniebantur, vel si in proxima evaserant, illis quoque igni correptis, etiam quae longinqua crediderant in eodem casu reperiebant. postremo, quid vitarent quid peterent ambigui, complere vias, sterni per agros; quidam amissis omnibus fortunis, diurni quoque victus, alii caritate suorum, quos eripere nequiverant, quamvis patente effugio interiere. nec quisquam defendere audebat, crebris multorum minis restinguere prohibentium, et quia alii palam faces iaciebant atque esse sibi auctorem vociferabantur, sive ut raptus licentius exercerent seu iussu. 15.41. Domuum et insularum et templorum quae amissa sunt numerum inire haud promptum fuerit: sed vetustissima religione, quod Servius Tullius Lunae et magna ara fanumque quae praesenti Herculi Arcas Evander sacraverat, aedesque Statoris Iovis vota Romulo Numaeque regia et delubrum Vestae cum Penatibus populi Romani exusta; iam opes tot victoriis quaesitae et Graecarum artium decora, exim monumenta ingeniorum antiqua et incorrupta, ut quamvis in tanta resurgentis urbis pulchritudine multa seniores meminerint quae reparari nequibant. fuere qui adnotarent xiiii Kal. Sextilis principium incendii huius ortum, et quo Senones captam urbem inflammaverint. alii eo usque cura progressi sunt ut totidem annos mensisque et dies inter utraque incendia numerent. 15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. | 1.76. In 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 show 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 a trait 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 should 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. 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. 6.45. The same year saw the capital visited by a serious fire, the part of the Circus adjoining the Aventine being burnt down along with the Aventine itself: a disaster which the Caesar converted to his own glory by paying the full value of the mansions and tenement-blocks destroyed. One hundred million sesterces were invested in this act of munificence, which came the more acceptably to the multitude that he was far from extravagant in building on his own behalf; whilst, even on the public account, the only two works he erected were the temple of Augustus and the stage of Pompey's theatre, and in each case he was either too scornful of popularity or too old to dedicate them after completion. To estimate the losses of the various claimants, four husbands of the Caesar's grand-daughters were appointed: Gnaeus Domitius, Cassius Longinus, Marcus Vinicius, and Rubellius Blandus. Publius Petronius was added by nomination of the consuls. Honours varying with the ingenuity of their authors were invented and voted to the sovereign. Which of these he rejected or accepted remained unknown, since the end of his days was at hand. For shortly afterwards the last consuls of Tiberius, Gnaeus Acerronius and Gaius Petronius, inaugurated their term of office. By this time the influence of Macro exceeded all bounds. Never careless of the good graces of Gaius Caesar, he was now courting them with daily increasing energy; and after the death of Claudia, whose espousal to the prince has been mentioned earlier, he had induced his wife Ennia to captivate the youth by a mockery of love and to bind him by a promise of marriage. Caligula objected to no conditions, provided that he could reach the throne: for, wild though his temper was, he had none the less, at his grandfather's knee, mastered in full the arts of hypocrisy. 12.24. As to the vanity or glory of the various kings in that respect, differing accounts are given; but the original foundation, and the character of the pomerium as fixed by Romulus, seem to me a reasonable subject of investigation. From the Forum Boarium, then, where the brazen bull which meets the view is explained by the animal's use in the plough, the furrow to mark out the town was cut so as to take in the great altar of Hercules. From that point, boundary-stones were interspersed at fixed intervals along the base of the Palatine Hill up to the altar of Consus, then to the old curiae, then again to the shrine of the Lares, and after that to the Forum Romanum. The Forum and the Capitol, it was believed, were added to the city, not by Romulus but by Titus Tatius. Later, the pomerium grew with the national fortunes: the limits as now determined by Claudius are both easily identified and recorded in public documents. 12.43. Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents. 14.32. Meanwhile, for no apparent reason, the statue of Victory at Camulodunum fell, with its back turned as if in retreat from the enemy. Women, converted into maniacs by excitement, cried that destruction was at hand and that alien cries had been heard in the invaders' senate-house: the theatre had rung with shrieks, and in the estuary of the Thames had been seen a vision of the ruined colony. Again, that the Ocean had appeared blood-red and that the ebbing tide had left behind it what looked to be human corpses, were indications read by the Britons with hope and by the veterans with corresponding alarm. However, as Suetonius was far away, they applied for help to the procurator Catus Decianus. He sent not more than two hundred men, without their proper weapons: in addition, there was a small body of troops in the town. Relying on the protection of the temple, and hampered also by covert adherents of the rebellion who interfered with their plans, they neither secured their position by fosse or rampart nor took steps, by removing the women and the aged, to leave only able-bodied men in the place. They were as carelessly guarded as if the world was at peace, when they were enveloped by a great barbarian host. All else was pillaged or fired in the first onrush: only the temple, in which the troops had massed themselves, stood a two days' siege, and was then carried by storm. Turning to meet Petilius Cerialis, commander of the ninth legion, who was arriving to the rescue, the victorious Britons routed the legion and slaughtered the infantry to a man: Cerialis with the cavalry escaped to the camp, and found shelter behind its fortifications. Unnerved by the disaster and the hatred of the province which his rapacity had goaded into war, the procurator Catus crossed to Gaul. 15.37. He himself, to create the impression that no place gave him equal pleasure with Rome, began to serve banquets in the public places and to treat the entire city as his palace. In point of extravagance and notoriety, the most celebrated of the feasts was that arranged by Tigellinus; which I shall describe as a type, instead of narrating time and again the monotonous tale of prodigality. He constructed, then, a raft on the Pool of Agrippa, and superimposed a banquet, to be set in motion by other craft acting as tugs. The vessels were gay with gold and ivory, and the oarsmen were catamites marshalled according to their ages and their libidinous attainments. He had collected birds and wild beasts from the ends of the earth, and marine animals from the ocean itself. On the quays of the lake stood brothels, filled with women of high rank; and, opposite, naked harlots met the view. First came obscene gestures and dances; then, as darkness advanced, the whole of the neighbouring grove, together with the dwelling-houses around, began to echo with song and to glitter with lights. Nero himself, defiled by every natural and unnatural lust had left no abomination in reserve with which to crown his vicious existence; except that, a few days later, he became, with the full rites of legitimate marriage, the wife of one of that herd of degenerates, who bore the name of Pythagoras. The veil was drawn over the imperial head, witnesses were despatched to the scene; the dowry, the couch of wedded love, the nuptial torches, were there: everything, in fine, which night enshrouds even if a woman is the bride, was left open to the view. 15.38. There followed a disaster, whether due to chance or to the malice of the sovereign is uncertain â for each version has its sponsors â but graver and more terrible than any other which has befallen this city by the ravages of fire. It took its rise in the part of the Circus touching the Palatine and Caelian Hills; where, among the shops packed with inflammable goods, the conflagration broke out, gathered strength in the same moment, and, impelled by the wind, swept the full length of the Circus: for there were neither mansions screened by boundary walls, nor temples surrounded by stone enclosures, nor obstructions of any description, to bar its progress. The flames, which in full career overran the level districts first, then shot up to the heights, and sank again to harry the lower parts, kept ahead of all remedial measures, the mischief travelling fast, and the town being an easy prey owing to the narrow, twisting lanes and formless streets typical of old Rome. In addition, shrieking and terrified women; fugitives stricken or immature in years; men consulting their own safety or the safety of others, as they dragged the infirm along or paused to wait for them, combined by their dilatoriness or their haste to impede everything. often, while they glanced back to the rear, they were attacked on the flanks or in front; or, if they had made their escape into a neighbouring quarter, that also was involved in the flames, and even districts which they had believed remote from danger were found to be in the same plight. At last, irresolute what to avoid or what to seek, they crowded into the roads or threw themselves down in the fields: some who had lost the whole of their means â their daily bread included â chose to die, though the way of escape was open, and were followed by others, through love for the relatives whom they had proved unable to rescue. None ventured to combat the fire, as there were reiterated threats from a large number of persons who forbade extinction, and others were openly throwing firebrands and shouting that "they had their authority" â possibly in order to have a freer hand in looting, possibly from orders received. 15.41. It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days. 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. |
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31. Tacitus, Histories, 1.86, 1.86.3, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167, 169 | 1.86. Prodigies 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. 5.13. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented. |
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| 32. Appian, Civil Wars, 2.18.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155 |
| 33. Suetonius, Vespasianus, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167 |
| 34. Suetonius, Galba, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 139, 140 |
| 35. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43 |
| 36. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shrine, on tiber isle Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 76 |
37. Plutarch, Crassus, 16.4-16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155| 16.4. μέγα γὰρ ἦν ἐκείνου τὸ πρὸς τὸν ὄχλον ἀξίωμα· καὶ τότε παρεσκευασμένους πολλοὺς ἐνίστασθαι καὶ καταβοᾶν ὁρώμενος πρὸ αὐτοῦ φαιδρῷ βλέμματι καὶ προσώπῳ κατεπράυνεν ὁ Πομπήιος, ὥσθʼ ὑπείκειν σιωπῇ διʼ αὐτῶν προϊοῦσιν. ὁ δʼ Ἀτήιος ἀπαντήσας πρῶτον μὲν ἀπὸ φωνῆς ἐκώλυε καὶ διεμαρτύρετο μὴ βαδίζειν, ἔπειτα τὸν ὑπηρέτην ἐκέλευεν ἁψάμενον τοῦ σώματος κατέχειν. 16.5. ἄλλων δὲ δημάρχων οὐκ ἐώντων, ὁ μὲν ὑπηρέτης ἀφῆκε τὸν Κράσσον, ὁ δʼ Ἀτήιος προδραμὼν ἐπὶ τὴν πύλην ἔθηκεν ἐσχαρίδα καιομένην, καὶ τοῦ Κράσσου γενομένου κατʼ αὐτήν ἐπιθυμιῶν καὶ κατασπένδων ἀρὰς ἐπηρᾶτο δεινὰς μὲν αὐτὰς καὶ φρικώδεις, δεινοὺς δέ τινας θεοὺς καὶ ἀλλοκότους ἐπʼ αὐταῖς καλῶν καὶ ὀνομάζων· 16.6. ταύτας φασὶ Ῥωμαῖοι τὰς ἀρὰς ἀποθέτους καὶ παλαιὰς τοιαύτην ἔχειν δύναμιν ὡς περιφυγεῖν μηδένα τῶν ἐνσχεθέντων αὐταῖς, κακῶς δὲ πράσσειν καὶ τὸν χρησάμενον, ὅθεν οὐκ ἐπὶ τοῖς τυχοῦσιν αὐτὰς οὐδʼ ὑπὸ πολλῶν ἀρᾶσθαι. καὶ τότʼ οὖν ἐμέμφοντο τὸν Ἀτήιον, εἰ διʼ ἣν ἐχαλέπαινε τῷ Κράσσῳ πόλιν, εἰς αὐτήν ἀρὰς ἀφῆκε καὶ δεισιδαιμονίαν τοσαύτην. | 16.4. 16.5. 16.6. |
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| 38. Suetonius, Augustus, 31.1, 94.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 163; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 222 |
| 39. Pliny The Elder, Natural History, 7.34, 7.34.120, 10.35, 15.136-15.137, 16.132-16.133 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 139, 140, 164, 170; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269 |
40. Plutarch, Otho, 4.4-4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167| 4.4. σημείων δὲ καὶ φαντασμάτων πολλῶν λεγομένων, τὰ μὲν ἄλλα φήμας ἀδεσπότους καὶ ἀμφιβόλους εἶχεν, ἐν δὲ Καπιτωλίῳ Νίκης ἐφεστώσης ἅρματι τὰς ἡνίας πάντες εἶδον ἀφειμένας ἐκ τῶν χειρῶν, ὥσπερ κρατεῖν μὴ δυναμένης, καὶ τὸν ἐν μεσοποταμίᾳ νήσῳ Γαΐου Καίσαρος ἀνδριάντα μήτε σεισμοῦ γεγονότος μήτε πνεύματος ἀφʼ ἑσπέρας μεταστραφέντα πρὸς τὰς ἀνατολάς· 4.5. ὅ φασι συμβῆναι περὶ τὰς ἡμέρας ἐκείνας ἐν αἷς οἱ περὶ Οὐεσπεσιανὸν ἐμφανῶς ἤδη τῶν πραγμάτων ἀντελαμβάνοντο. καὶ τὸ περὶ τὸν Θύμβριν δὲ σύμπτωμα σημεῖον ἐποιοῦντο οἱ πολλοὶ μοχθηρόν. ἦν μὲν γὰρ ὥρα περὶ ἣν μάλιστα οἱ ποταμοὶ πλήθουσιν, ἀλλʼ οὔπω τοσοῦτος ἤρθη πρότερον, οὐδὲ ἀπώλεσε τοσαῦτα καὶ διέφθειρεν, ὑπερχυθεὶς καὶ κατακλύσας πολὺ μέρος τῆς πόλεως, πλεῖστον δὲ ἐν ᾧ τὸν ἐπὶ πράσει διαπωλοῦσι σῖτον, ὡς δεινὴν ἀπορίαν ἡμερῶν συχνῶν κατασχεῖν. | 4.4. There were many reports of signs and apparitions, most of which were of uncertain and dubious origin; but everybody saw that a Victory standing in a chariot on the Capitol had dropped the reins from her hands, as if she had not power to hold them, and that the statue of Caius Caesar on the island in the Tiber, without the occurrence of earthquake or wind, had turned from west to east, 4.5. which is said to have happened during the time when Vespasian was at last openly trying to seize the supreme power. The behaviour of the Tiber, too, was regarded by most people as a baleful sign. It was a time, to be sure, when rivers are at their fullest, but the Tiber had never before risen so high, nor caused so great ruin and destruction. It overflowed its banks and submerged a great part of the city, and especially the grain-market, so that dire scarcity of food prevailed for many days together. |
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| 41. Suetonius, Claudius, 25.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206 |
42. Justin, Second Apology, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269 | 2. A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she - that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties - gave him what you call a bill of divorce, and was separated from him. But this noble husband of hers - while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same - when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to you, the Emperor, a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]}-- requesting that first she be permitted to arrange her affairs, and afterwards to make her defense against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolem us, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion - who had cast Ptolem us into prison, and who was friendly to himself - to take Ptolem us and interrogate him on this sole point: whether he were a Christian? And Ptolem us, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison And, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of C sar, nor the sacred senate. And he said nothing else in answer to Lucius than this: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished. |
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| 43. Justin, First Apology, 31.5-31.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269 |
44. Justin, Dialogue With Trypho, 103, 125, 78 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269 | 78. He proves that this prophecy harmonizes with Christ alone, from what is afterwards written Justin: Now this king Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the elders of your people that it was thus written regarding Bethlehem in the prophet: 'And you, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of you shall go forth the leader who shall feed my people.' Micah 5:2 Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregt by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judæa, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then along with Mary he is ordered to proceed into Egypt, and remain there with the Child until another revelation warn them to return into Judæa. But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. I have repeated to you what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us today, I shall again remind you of the passage. Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him. So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: 'A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children; and she would not be comforted, because they are not.' Jeremiah 31:15 Therefore, on account of the voice which would be heard from Ramah, i.e., from Arabia (for there is in Arabia at this very time a place called Rama), wailing would come on the place where Rachel the wife of Jacob called Israel, the holy patriarch, has been buried, i.e., on Bethlehem; while the women weep for their own slaughtered children, and have no consolation by reason of what has happened to them. For that expression of Isaiah 'He shall take the power of Damascus and spoils of Samaria,' foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria. And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophœnicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God. Therefore also this grace has been transferred to us, as Isaiah says, speaking to the following effect: 'This people draws near to Me, they honour Me with their lips, but their heart is far from Me; but in vain they worship Me, teaching the commands and doctrines of men. Therefore, behold, I will proceed to remove this people, and I shall remove them; and I shall take away the wisdom of their wise men, and bring to nothing the understanding of the prudent men.' Isaiah 29:13-14 |
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| 45. Minucius Felix, Octavius, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155 |
| 46. Hermas, Similitudes, 1.6, 4.5-4.7, 5.2.2, 6.3.4-6.3.6, 7.2-7.6, 9.30.4, 9.31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 222, 225 |
| 47. Hermas, Mandates, 3.4-3.5, 6.2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 222, 225 |
| 48. Tertullian, Apology, a b c d\n0 '40.1 '40.1 '40 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tiber rising Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758 |
| 49. Festus Sextus Pompeius, De Verborum Significatione, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155, 156 |
50. Apuleius, The Golden Ass, 11.9-11.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tiber (river god) Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63 | 11.9. Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass. 11.10. Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine. |
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51. Cassius Dio, Roman History, 39.39.5-39.39.7, 40.47.3, 53.2.4, 53.20.1, 57.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tiber river, pulli, drowning of •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 164; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43, 47 | 39.39.5. Crassus, however, since neither of these considerations applied to his case, looked to the force of arms. The tribunes, then, seeing that their boldness, unsupported by arms, was too weak to hinder any of his undertakings, held their peace for the most part, but they uttered many dire imprecations against him, as if, indeed, they were not cursing the state through him. 39.39.6. At one time as he was offering on the Capitol the customary prayers for his campaign, they spread a report of omens and portents, and again when he was setting out they called down many terrible curses upon him. Ateius even attempted to cast him into prison, but other tribunes resisted, 39.39.7. and there was a conflict among them and a delay, in the midst of which Crassus went outside the pomerium. Now he, whether by chance or as a result of these very curses, before long met with defeat. 40.47.3. But it seems to me that that decree passed the previous year, near its close, with regard to Serapis and Isis, was a portent equal to any; for the senate had decided to tear down their temples, which some individuals had built on their own account. Indeed, for a long time they did not believe in these gods, and even when the rendering of public worship to them gained the day, they settled them outside the pomerium. 53.2.4. As for religious matters, he did not allow the Egyptian rites to be celebrated inside the pomerium, but made provision for the temples; those which had been built by private individuals he ordered their sons and descendants, if any survived, to repair, and the rest he restored himself. 53.20.1. Caesar, as I have said, received the name of Augustus, and a sign of no little moment to him occurred that very night; for the Tiber overflowed and covered all of Rome that was on low ground, so that it was navigable for boats. From this sign the soothsayers prophesied that he would rise to great heights and hold the whole city under his sway. 57.18. 1. Germanicus, having acquired a reputation by his campaign against the Germans, advanced as far as the ocean, inflicted an overwhelming defeat upon the barbarians, collected and buried the bones of those who had fallen with Varus, and won back the military standards.,1a. Tiberius did not recall his wife Julia from the banishment to which her father Augustus had condemned her for unchastity, but even put her under lock and key until she perished from general debility and starvation.,2. The senate urged upon Tiberius the request that the month of November, on the sixteenth day of which he had been born, should be called Tiberius: "What will you do, then, if there are thirteen Caesars?",3. Later, when Marcus Junius and Lucius Norbanus assumed office, an omen of no little importance occurred on the very first day of the year, and it doubtless had a bearing on the fate of Germanicus. The consul Norbanus, it seems, had always been devoted to the trumpet, and as he practised on it assiduously, he wished to play the instrument on this occasion, also, at dawn, when many persons were already near his house.,4. This proceeding startled them all alike, just as if the consul had given them a signal for battle; and they were also alarmed by the falling of the statue Janus. They were furthermore disturbed not a little by an oracle, reputed to be an utterance of the Sibyl, which, although it did not fit this period of the city's history at all, was nevertheless applied to the situation then existing.,5. It ran: "When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris . . ." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine.,5a. As the Jews flocked to Rome in great numbers and were converting many of the natives to their ways, he banished most of them.,6. At the death of Germanicus Tiberius and Livia were thoroughly pleased, but everybody else was deeply grieved. He was a man of the most striking physical beauty and likewise of the noblest spirit, and was conspicuous alike for his culture and for his strength. Though the bravest of men against the foe, he showed himself most gentle with his countrymen;,7. and though as a Caesar he had the greatest power, he kept his ambitions on the same plane as weaker men. He never conducted himself oppressively toward his subjects or with jealousy toward Drusus or in any reprehensible way toward Tiberius.,8. In a word, he was one of the few men of all time who have neither sinned against the fortune allotted to them nor been destroyed by it. Although on several occasions he might have obtained the imperial power, with the free consent not only of the soldiers but of the people and senate as well, he refused to do so.,9. His death occurred at Antioch as the result of a plot formed by Piso and Plancina. For bones of men that had been buried in the house where he dwelt and sheets of lead containing curses together with his name were found while he was yet alive; and that poison was the means of his carrying off was revealed by the condition of his body, which was brought into the Forum and exhibited to all who were present.,10. Piso later returned to Rome and was brought before the senate on the charge of murder by Tiberius himself, who thus endeavoured to clear himself of the suspicion of having destroyed Germanicus; but Piso secured a postponement of his trial and committed suicide.,11. Germanicus at his death left three sons, whom Augustus in his will had named Caesars. The eldest of these three, Nero, assumed the toga virilis about this time.,10b. Tiberius also found some pretexts for murders; for the death of Germanicus led to the destruction of many others, on the ground that they were pleased at it. |
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| 52. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •rome asklepieia, establishment of tiber island asklepieion Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182 |
| 53. Orosius Paulus, Historiae Adversum Paganos, 4.10.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 154 |
| 54. Scriptores Historiae Augustae, Hadrian, 21.5-21.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 170 |
| 55. Servius, Commentary On The Aeneid, 1.13, 6.198, 9.24, 12.246 (4th cent. CE - 5th cent. CE) Tagged with subjects: •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 152, 156, 157 |
| 56. Plutarch, Polybius, 6.54.5-55.4 Tagged with subjects: •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 |
| 57. Ps.-Aurelius Victor, De Viris Illustribus Urbis Romae, 22.1-22.3 Tagged with subjects: •rome asklepieia, establishment of tiber island asklepieion Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182 |
| 58. Athenaus, Deipnosophistae, None Tagged with subjects: •nan Found in books: Rizzi (2010), Hadrian and the Christians, 28 |
| 59. Strabo, Geography, 5.236 Tagged with subjects: •tiber river Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62 |
| 60. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan 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 |
| 61. Velleius Paterculus, Roman History, 2.46.3 Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155 |
62. Vergil, Aeneis, 5.759-5.760, 8.31-8.33, 8.484-8.488, 12.885-12.886 Tagged with subjects: •tiber island •tiber (river god) •thyestes, tiber river, corpse dumping in Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63, 64; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 116; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 171 | 5.759. that-fabled labyrinthine gallery 5.760. wound on through lightless walls, with thousand paths 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, 8.484. 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 12.885. to crush the strongholds of all Italy , 12.886. and lay them low; already where we dwell |
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| 63. Zonaras, Epitome, 8.15 Tagged with subjects: •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 154 |
| 64. Anon., Genesis Rabbati, 45.8 Tagged with subjects: •tiber (river) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 |
| 66. Epigraphy, Cig, 9905, 6447 Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 40 |
| 67. Epigraphy, Cij, 140, 18, 210, 22, 304, 316, 319, 380, 504, 523, 531, 537, 67, 88, 384 Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 40 |
| 68. Epigraphy, Cil, 6.8, 6.14, 6.1025, 6.2107, 6.9223, 6.9821, 6.10213, 6.29756, 6.29772, 6.30844, 6.30994, 6.31537, 15.35352 Tagged with subjects: •nan Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 40, 43, 59, 222, 269; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206 |
| 69. Epigraphy, Igur, 105 Tagged with subjects: •rome asklepieia, establishment of tiber island asklepieion Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 206 |
| 70. Ps.-Demosthenes, Orationes, 10.1-10.7 Tagged with subjects: •thyestes, tiber river, corpse dumping in Found in books: Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 44 |
| 71. Historia Augusta, Anton., 9.1-9.5 Tagged with subjects: •tiber river Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 170 |
| 72. Florus Lucius Annaeus, Epitome Bellorum Omnium Annorum Dcc, 1.18.29, 1.46.3 Tagged with subjects: •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of •tiber river, pulli, drowning of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155, 158 |
| 73. Anon., De Viris Illustribus, 22.1-22.3 Tagged with subjects: •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 |
| 74. Anon., Scholia Veronensia Ad Aen., 10.241 Tagged with subjects: •servius auctus sive danielis, on augural character of ostia and tiber •tiber river, augural significance of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 156 |
| 75. Pseudo-Hegesippus, Historiae, 5.2.1, 5.16.1 Tagged with subjects: •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 |
