1. Hebrew Bible, Genesis, 1.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 198| 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", | 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", |
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2. Hebrew Bible, 1 Kings, 19.20-19.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 194| 19.21. "וַיָּשָׁב מֵאַחֲרָיו וַיִּקַּח אֶת־צֶמֶד הַבָּקָר וַיִּזְבָּחֵהוּ וּבִכְלִי הַבָּקָר בִּשְּׁלָם הַבָּשָׂר וַיִּתֵּן לָעָם וַיֹּאכֵלוּ וַיָּקָם וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ וַיְשָׁרְתֵהוּ׃", | 19.20. "And he left the oxen, and ran after Elijah, and said: ‘Let me, I pray thee, kiss my father and my mother, and then I will follow thee.’ And he said unto him: ‘Go back; for what have I done to thee?’", 19.21. "And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.", |
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| 3. Homer, Odyssey, 8.266-8.366 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 166 |
| 4. Demosthenes, Against Neaera, 86-87, 85 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro et al (2012a) 163 |
| 5. Plautus, Cistellaria, 1.1.22-1.1.39, 1.1.76-1.1.77 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •augustan legislation •augustan legislation, and social status Found in books: Huebner and Laes (2019) 170, 171 |
| 6. Cicero, Pro Caelio, 49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •augustan legislation, late republican perceptions Found in books: Huebner and Laes (2019) 133 |
| 7. Cicero, Philippicae, 2.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 206 |
8. Cicero, On Duties, 1.150-1.151 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 206| 1.150. Iam de artificiis et quaestibus, qui liberales habendi, qui sordidi sint, haec fere accepimus. Primum improbantur ii quaestus, qui in odia hominum incurrunt, ut portitorum, ut faeneratorum. Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Sordidi etiam putandi, qui mercantur a mercatoribus, quod statim vendant; nihil enim proficiant, nisi admodum mentiantur; nec vero est quicquam turpius vanitate. Opificesque omnes in sordida arte versantur; nec enim quicquam ingenuum habere potest officina. Minimeque artes eae probandae, quae ministrae sunt voluptatum: Cetárii, lanií, coqui, fartóres, piscatóres, ut ait Terentius; adde hue, si placet, unguentarios, saltatores totumque ludum talarium. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. | 1.150. Now in regard to trades and other means of livelihood, which ones are to be considered becoming to a gentleman and which ones are vulgar, we have been taught, in general, as follows. First, those means of livelihood are rejected as undesirable which incur people's ill-will, as those of tax-gatherers and usurers. Unbecoming to a gentleman, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labour, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery. Vulgar we must consider those also who buy from wholesale merchants to retail immediately; for they would get no profits without a great deal of downright lying; and verily, there is no action that is meaner than misrepresentation. And all mechanics are engaged in vulgar trades; for no workshop can have anything liberal about it. Least respectable of all are those trades which cater for sensual pleasures: "Fishmongers, butchers, cooks, and poulterers, And fishermen," as Terence says. Add to these, if you please, the perfumers, dancers, and the whole corps de ballet. 1.151. But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â medicine and architecture, for example, and teaching â these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. |
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| 9. Horace, Carmen Saeculare, 1.17-1.20 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •augustan legislation •augustan legislation, and societal expectations •augustan legislation, gender disparity Found in books: Huebner and Laes (2019) 113 |
| 10. Augustus, Res Gestae Divi Augusti, 2.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •legislation, augustan moral Found in books: Mueller (2002) 8 |
| 11. Propertius, Elegies, 2.7, 4.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and societal expectations •augustan legislation, gender disparity Found in books: Huebner and Laes (2019) 113 |
| 12. Livy, History, 1.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 162 |
| 13. Livy, Per., 59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and societal expectations •augustan legislation, protests against Found in books: Huebner and Laes (2019) 112 |
| 14. Seneca The Elder, Controversies, 1.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 164 |
15. Dionysius of Halycarnassus, Roman Antiquities, 2.25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 162 | 2.25. 1. But Romulus, without giving either to the husband an action against his wife for adultery or for leaving his home without cause, or to the wife an action against her husband on the ground of ill-usage or for leaving her without reason, and without making any laws for the returning or recovery of the dowry, or regulating anything of this nature, by a single law which effectually provides for all these things, as the results themselves have shown, led the women to behave themselves with modesty and great decorum.,2. The law was to this effect, that a woman joined to her husband by a holy marriage should share in all his possessions and sacred rites. The ancient Romans designated holy and lawful marriages by the term "farreate," from the sharing of far, which we call zea; for this was the ancient and, for a long time, the ordinary food of all the Romans, and their country produces an abundance of excellent spelt. And as we Greeks regard barley as the most ancient grain, and for that reason begin our sacrifices with barley-corns which we call oulai, so the Romans, in the belief that spelt is both the most valuable and the most ancient of grains, in all burnt offerings begin the sacrifice with that. For this custom still remains, not having deteriorated into first-offerings of greater expense.,3. The participation of the wives with their husbands in this holiest and first food and their union with them founded on the sharing of all their fortunes took its name from this sharing of the spelt and forged the compelling bond of an indissoluble union, and there was nothing that could annul these marriages.,4. This law obliged both the married women, as having no other refuge, to conform themselves entirely to the temper of their husbands, and the husbands to rule their wives as necessary and inseparable possessions.,5. Accordingly, if a wife was virtuous and in all things obedient to her husband, she was mistress of the house to the same degree as her husband was master of it, and after the death of her husband she was heir to his property in the same manner as a daughter was to that of her father; that is, if he died without children and intestate, she was mistress of all that he left, and if he had children, she shared equally with them. But if she did any wrong, the injured party was her judge and determined the degree of her punishment.,6. Other offences, however, were judged by her relations together with her husband; among them was adultery, or where it was found she had drunk wine â a thing which the Greeks would look upon as the least of all faults. For Romulus permitted them to punish both these acts with death, as being the gravest offences women could be guilty of, since he looked upon adultery as the source of reckless folly, and drunkenness as the source of adultery.,7. And both these offences continued for a long time to be punished by the Romans with merciless severity. The wisdom of this law concerning wives is attested by the length of time it was in force; for it is agreed that during the space of five hundred and twenty years no marriage was ever dissolved at Rome. But it is said that in the one hundred and thirty-seventh Olympiad, in the consulship of Marcus Pomponius and Gaius Papirius, Spurius Carvilius, a man of distinction, was the first to divorce his wife, and that he was obliged by the censors to swear that he had married for the purpose of having children (his wife, it seems, was barren); yet because of his action, though it was based on necessity, he was ever afterwards hated by the people. These, then, are the excellent laws which Romulus enacted concerning women, by which he rendered them more observant of propriety in relation to their husbands. But those he established with respect to reverence and dutifulness of children toward their parents, to the end that they should honour and obey them in all things, both in their words and actions, were still more august and of greater dignity and vastly superior to our laws. |
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| 16. Horace, Sermones, 1.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •augustan legislation •augustan legislation, and societal expectations •augustan legislation, gender disparity Found in books: Huebner and Laes (2019) 113, 114 |
| 17. Plutarch, Solon, 23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 162 |
| 18. Musonius Rufus, Fragments, 15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
19. New Testament, Luke, 9.60, 9.62, 12.19-12.21, 14.12-14.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 194| 9.60. εἶπεν δὲ αὐτῷ Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ. 9.62. εἶπεν δὲ [πρὸς αὐτὸν] ὁ Ἰησοῦς Οὐδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπʼ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ. 12.19. καὶ ἐρῶ τῇ ψυχῇ μου Ψυχή, ἔχεις πολλὰ ἀγαθὰ [κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε], εὐφραίνου. 12.20. εἶπεν δὲ αὐτῷ ὁ θεός Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου αἰτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; 12.21. [Οὕτως ὁ θησαυρίζων αὑτῷ καὶ μὴ εἰς θεὸν πλουτῶν.] 14.12. Ἔλεγεν δὲ καὶ τῷ κεκληκότι αὐτόν Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μή ποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι. 14.13. ἀλλʼ ὅταν δοχὴν ποιῇς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς· 14.14. καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. | 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God." 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God." 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. "But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God." 14.12. He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 14.13. But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous." |
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20. New Testament, Mark, 3.32-3.35, 10.6-10.8, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 194, 198| 3.32. καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητοῦσίν σε. 3.33. καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; 3.34. καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 10.6. ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν [αὐτούς]· 10.7. ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 13.12. καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς· | 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you." 3.33. He answered them, "Who are my mother and my brothers?" 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife, 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 13.12. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. |
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21. New Testament, Matthew, 5.31-5.32, 10.34-10.36, 12.46-12.50, 19.3-19.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 193, 194, 198| 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 12.46. Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ ἱστήκεισαν 12.47. ἔξω ζητοῦντες αὐτῷ λαλῆσαι. 12.48. ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ Τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδελφοί μου; 12.49. καὶ ἐκτείνας τὴν χεῖρα [αὐτοῦ] ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν Ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 12.50. ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 19.3. Καὶ προσῆλθαν αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 19.4. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5. καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 19.7. λέγουσιν αὐτῷ Τί οὖν Μωυσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι ; 19.8. λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 19.9. λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται. | 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 12.46. While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him. 12.47. One said to him, "Behold, your mother and your brothers stand outside, seeking to speak to you." 12.48. But he answered him who spoke to him, "Who is my mother? Who are my brothers?" 12.49. He stretched out his hand towards his disciples, and said, "Behold, my mother and my brothers! 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother." 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason?" 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female, 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her?" 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery." |
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22. Quintilian, Institutes of Oratory, 8.5.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustan legislation, and social status Found in books: Huebner and Laes (2019) 173 | 8.5.1. When the ancients used the word sententia, they meant a feeling, or opinion. The word is frequently used in this sense by orators, and traces of this meaning are still found even in the speech of every day. For when we are going to take an oath we use the phrase ex animi nostri sententia (in accordance with what we hold is the solemn truth), and when we offer congratulations, we say that we do so ex sententia (with all our heart). The ancients, indeed, often expressed the same meaning by saying that they uttered their sensa; for they regarded sensus as referring merely to the senses of the body. |
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| 23. Suetonius, Galba, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 24. Suetonius, Tiberius, 35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation Found in books: Huebner and Laes (2019) 170 |
25. Tacitus, Annals, 2.85, 2.85.1-2.85.3, 3.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, gender disparity •augustan legislation, and childless marriages •augustan legislation, elite resentment of Found in books: Huebner and Laes (2019) 114, 116, 117, 169| 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. 3.28. Tum Cn. Pompeius, tertium consul corrigendis moribus delectus et gravior remediis quam delicta erant suarumque legum auctor idem ac subversor, quae armis tuebatur armis amisit. exim continua per viginti annos discordia, non mos, non ius; deterrima quaeque impune ac multa honesta exitio fuere. sexto demum consulatu Caesar Augustus, potentiae securus, quae triumviratu iusserat abolevit deditque iura quis pace et principe uteremur. acriora ex eo vincla, inditi custodes et lege Papia Poppaea praemiis inducti ut, si a privilegiis parentum cessaretur, velut parens omnium populus vacantia teneret. sed altius penetrabant urbemque et Italiam et quod usquam civium corripuerant, multorumque excisi status. et terror omnibus intentabatur ni Tiberius statuendo remedio quinque consularium, quinque e praetoriis, totidem e cetero senatu sorte duxisset apud quos exsoluti plerique legis nexus modicum in praesens levamentum fuere. | 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. 3.28. Then came Pompey's third consulate. But this chosen reformer of society, operating with remedies more disastrous than the abuses, this maker and breaker of his own enactments, lost by the sword what he was holding by the sword. The followed twenty crowded years of discord, during which law and custom ceased to exist: villainy was immune, decency not rarely a sentence of death. At last, in his sixth consulate, Augustus Caesar, feeling his power secure, cancelled the behests of his triumvirate, and presented us with laws to serve our needs in peace and under a prince. Thenceforward the fetters were tightened: sentries were set over us and, under the Papia-Poppaean law, lured on by rewards; so that, if a man shirked the privileges of paternity, the state, as universal parent, might step into the vacant inheritance. But they pressed their activities too far: the capital, Italy, every corner of the Roman world, had suffered from their attacks, and the positions of many had been wholly ruined. Indeed, a reign of terror was threatened, when Tiberius, for the fixing of a remedy, chose by lot five former consuls, five former praetors, and an equal number of ordinary senators: a body which, by untying many of the legal knots, gave for the time a measure of relief. |
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| 26. Suetonius, Claudius, 26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 27. Suetonius, Augustus, 89.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and societal expectations •augustan legislation, protests against •augustan legislation, summary of adultery law provisions •augustan legislation, gender disparity Found in books: Huebner and Laes (2019) 111, 112, 114 |
| 28. Tertullian, Apology, 4.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, temporal and geographic reach Found in books: Huebner and Laes (2019) 119 |
| 29. Gaius, Instiutiones, 1.13-1.44, 2.111, 2.144 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and social status •augustan legislation, manumission •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11, 90, 122, 123 |
| 30. Chariton, Chaereas And Callirhoe, 1.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 167 |
| 31. Heliodorus, Ethiopian Story, 2.13.1-2.13.2, 2.14.2 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 180 |
| 32. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 167 |
33. Pliny The Younger, Letters, 6.31.4-6.31.6, 8.10-8.11, 10.2, 10.64-10.65 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, protests against •augustan legislation, summary of adultery law provisions •augustan legislation, and childless marriages •augustan legislation, temporal and geographic reach Found in books: Huebner and Laes (2019) 110, 111, 118 | 10.2. To Trajan. Words fail me to express the pleasure you have given me, Sir, in that you have thought me worthy of the privileges which belong to those who have three children. * For although in this case you have granted the prayers of that excellent man, Julius Servianus, who is your devoted servant, I still gather from your rescript that you indulged his wishes all the more willingly because it was for me that he asked the favour. I seem therefore to have attained the summit of my ambition now that at the beginning of your most auspicious reign you have allowed me to win this peculiar mark of your regard, and I desire children of my own all the more now, when I even wished to have them in the late terrible regime, ** as you can judge from my having married twice. But the gods have decreed a better fate for me, and have reserved all my good fortune intact to be granted by your bounty. I should much prefer to become a father at a time like this, when my future happiness and prosperity are assured to me. 0 |
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| 34. Gellius, Attic Nights, 1.6, 10.23.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and societal expectations •augustan legislation, protests against •moral legislation against adultery, augustan Found in books: Huebner and Laes (2019) 112; Pinheiro et al (2012a) 164 |
35. Cassius Dio, Roman History, 54.16.1-54.16.2, 55.2.5-55.2.7, 56.1-56.9, 77.16.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and social status •augustan legislation, vs. concubinage •augustan legislation, summary of adultery law provisions •augustan legislation, summary of marriage law provisions •augustan legislation, protests against •augustan legislation, temporal and geographic reach Found in books: Huebner and Laes (2019) 109, 111, 119, 121, 122 | 54.16.1. Among the laws that Augustus enacted was one which provided that those who had bribed anyone in order to gain office should be debarred from office for five years. He laid heavier assessment upon the unmarried men and upon the women without husbands, and on the other hand offered prizes for marriage and the begetting of children. 54.16.2. And since among the nobility there were far more males than females, he allowed all who wished, except the senators, to marry freedwomen, and ordered that their offspring should be held legitimate. 55.2.5. And the same festivities were being prepared for Drusus; even the Feriae were to be held a second time on his account, so that he might celebrate his triumph on that occasion. But his untimely death upset these plans. To Livia statues were voted by way of consoling her and she was enrolled among the mothers of three children. 55.2.6. For in certain cases, formerly by act of the senate, but now by the emperor's, the law bestows the privileges which belong to the parents of three children upon men or women to whom Heaven has not granted that number of children. In this way they are not subject to the penalties imposed for childlessness and may receive all but a few of the rewards offered for large families; 55.2.7. and not only men but gods also may enjoy these rewards, the object being that, if any one leaves them a bequest at his death, they may receive it. So much for this matter. As to Augustus, he ordered that the sittings of the senate should be held on fixed days. Previously, it appears, there had been no precise regulation concerning them and it often happened that members failed to attend; he accordingly appointed two regular meetings for each month, so that they were under compulsion to attend, â at least those of them whom the law summoned, â 56.1. 56.1. 1. While others were reducing these places, Tiberius returned to Rome after the winter in which Quintus Sulpicius and Gaius Sabinus became consuls. Even Augustus himself went out into the suburbs to meet him, accompanied him to the Saepta, and there from a tribunal greeted the people. Following this he performed all the ceremonies proper to such occasions, and caused the consuls to give triumphal games.,2. And when the knights were very urgent, during the games, in seeking the repeal of the law regarding the unmarried and the childless, he assembled in one part of the Forum the unmarried men of their number, and in another those who were married, including those who also had children. Then, perceiving that the latter were much fewer in number than the former, he was filled with grief and addressed them somewhat as follows: 56.2. 1. "Though you are but few altogether, in comparison with the vast throng that inhabits this city, and are far less numerous than the others, who are unwilling to perform any of their duties, yet for this very reason I for my part praise you the more, and am heartily grateful to you because you have shown yourselves obedient and are helping to replenish the fatherland.,2. For it is by lives so conducted that Romans of later days will become a mighty multitude. We were at first a mere handful, you know, but when we had recourse to marriage and begot us children, we came to surpass all mankind not only in the manliness of our citizens but in the size of our population as well,3. Bearing this in mind, we must console the mortal side of our nature with an endless succession of generations that shall be like the torch-bearers in a race, so that through one another we may render immortal the one side of our nature in which we fall short of divine bliss.,4. It was for this cause most of all that that first and greatest god, who fashioned us, divided the race of mortals in twain, making one half of it male and the other half female, and implanted in them love and compulsion to mutual intercourse, making their association fruitful, that by the young continually born he might in a way render even mortality immortal.,5. Indeed, even of the gods themselves some are accounted male and others female; and the tradition prevails that some have begotten others and some have been begotten of others. So even among those beings, who need no such device, marriage and the begetting of children have been approved as a noble thing. 56.3. 1. "You have done right, therefore, to imitate the gods and right to emulate your fathers, so that, just as they begot you, you also may bring others into the world; that, just as you consider them and name them ancestors, others also may regard you and address you in similar fashion;,2. that the works which they nobly achieved and handed down to you with glory, you also may hand on to others; and that the possessions which they acquired and left to you, you also may leave to others sprung from your own loins.,3. For is there anything better than a wife who is chaste, domestic, a good house-keeper, a rearer of children; one to gladden you in health, to tend you in sickness; to be your partner in good fortune, to console you in misfortune; to restrain the mad passion of youth and to temper the unseasonable harshness of old age?,4. And is it not a delight to acknowledge a child who shows the endowments of both parents, to nurture and educate it, at once the physical and the spiritual image of yourself, so that in its growth another self lives again?,5. Is it not blessed, on departing from life, to leave behind as successor and heir to your blood and substance one that is your own, sprung from your own loins, and to have only the human part of you waste away, while you live in the child as your successor, so that you need not fall into the hands of aliens, as in war, nor perish utterly, as in a pestilence?,6. These, now, are the private advantages that accrue to those who marry and beget children; but for the State, for whose sake we ought to do many things that are even distasteful to us, how excellent and how necessary it is, if cities and peoples are to exist,,7. and if you are to rule others and all the world is to obey you, that there should be a multitude of men, to till the earth in time of peace, to make voyages, practise arts, and follow handicrafts, and, in time of war, to protect what we already have with all the greater zeal because of family ties and to replace those that fall by others.,8. Therefore, men, â for you alone may properly be called men, â and fathers, â for you are as worthy to hold this title as I myself, â I love you and praise you for this; and I not only bestow the prizes I have already offered but will distinguish you still further by other honours and offices, so that you may not only reap great benefits yourselves but may also leave them to your children undiminished.,9. I will now go over to the other group, whose actions will bear no comparison with yours and whose reward, therefore, will be directly the opposite. You will thus learn not alone from my words, but even more from my deeds, how far you excel them." 56.4. 1. After this speech he made presents to some of them at once and promised to make others; he then went over to the other crowd and spoke to them as follows:,2. "A strange experience has been mine, O â what shall I call you? Men? But you are not performing any of the offices of men. Citizens? But for all that you are doing, the city is perishing. Romans? But you are undertaking to blot out this name altogether.,3. Well, at any rate, whatever you are and by whatever name you delight to be called, mine has been an astonishing experience; for though I am always doing everything to promote an increase of population among you and am now about to rebuke you, I grieve to see that there are a great many of you. I could rather have wished that those to whom I have just spoken were as numerous as you prove to be, and that preferably you were ranged with them, or otherwise did not exist at all.,4. For you, heedless alike of the providence of the gods and of the watchful care of your forefathers, are bent upon annihilating our entire race and making it in truth mortal, are bent upon destroying and bringing to an end the entire Roman nation. For what seed of human beings would be left, if all the rest of mankind should do what you are doing? For you have become their leaders, and so would rightly bear the responsibility for the universal destruction.,5. And even if no others emulate you, would you not be justly hated for the very reason that you overlook what no one else would overlook, and neglect what no one else would neglect, introducing customs and practices which, if imitated, would lead to the extermination of all mankind, and, if abhorred, would end in your own punishment?,6. We do not spare murderers, you know, because not every man commits murder, nor do we let temple-robbers go because not everyone robs temples; but anybody who is convicted of committing a forbidden act is punished for the very reason that he alone or in company with a few others does something that no one else would do. 56.5. 1. Yet, if one were to name over all the worst crimes, the others are as naught in comparison with this one you are now committing, whether you consider them crime for crime or even set all of them together over against this single crime of yours.,2. For you are committing murder in not begetting in the first place those who ought to be your descendants; you are committing sacrilege in putting an end to the names and honours of your ancestors; and you are guilty of impiety in that you are abolishing your families, which were instituted by the gods, and destroying the greatest of offerings to them, â human life, â thus overthrowing their rites and their temples.,3. Moreover, you are destroying the State by disobeying its laws, and you are betraying your country by rendering her barren and childless; nay more, you are laying her even with the dust by making her destitute of future inhabitants. For it is human beings that constitute a city, we are told, not houses or porticos or market-places empty of men.,4. "Bethink you, therefore, what wrath would justly seize the great Romulus, the founder of our race, if he could reflect on the circumstances of his own birth and then upon your conduct in refusing to beget children even by lawful marriages!,5. How wrathful would the Romans who were his followers be, if they could realize that after they themselves had even seized foreign girls, you are not satisfied even with those of your own race, and after they had got children even by enemy wives, you will not beget them even of women who are citizens! How angry would Curtius be, who was willing to die that the married men might not be bereft of their wives! How indigt Hersilia, who attended her daughter at her wedding and instituted for us all the rites of marriage!,6. Nay, our fathers even fought the Sabines to obtain brides and made peace through the intercession of their wives and children; they administered oaths and made sundry treaties for this very purpose; but you are bringing all their efforts to naught.,7. And why? Do you desire to live apart from women always, even as the Vestal Virgins live apart from men? Then you should also be punished as they are if you are guilty of any lewdness. 56.6. 1. "I know that I seem to you to speak bitterly and harshly. But reflect, in the first place, that physicians, too, treat many patients by cautery and surgery, when they cannot be cured in any other way;,2. and, in the second place, that it is not my wish or my pleasure to speak thus. Hence I have this further reproach to bring against you, that you have provoked me to this discourse. As for yourselves, if you do not like what I say, do not continue this conduct for which you are being and must ever be reproached. If my words do wound some of you, how much more do your actions wound both me and all the rest of the Romans!,3. Accordingly, if you are vexed in very truth, change your course, so that I may praise and recompense you; for that I am not harsh by nature and that I have accomplished, subject to human limitations, everything it was proper for a good law-giver to do, even you cannot fail to realize.,4. "Indeed, it was never permitted to any man, even in olden times, to neglect marriage and the begetting of children; but from the very outset, when the government was first established, strict laws were made regarding these matters, and subsequently many decrees were passed by both the senate and the people, which it would be superfluous to enumerate here.,5. I, now, have increased the penalties for the disobedient, in order that through fear of becoming liable to them you might be brought to your senses; and to the obedient I have offered a more numerous and greater prizes than are given for any other display of excellence, in order that for this reason, if for no other, you might be persuaded to marry and beget children.,6. Yet you have not striven for any of the recompenses nor feared any of the penalties, but have shown contempt for all these measures and have trodden them all underfoot, as if you were not living in a civilized community. You talk, forsooth, about this 'free' and 'untrammelled' life that you have adopted, without wives and without children; but you are not a whit better than brigands or the most savage of beasts. 56.7. 1. For surely it is not your delight in a solitary existence that leads you to live without wives, nor is there one of you who either eats alone or sleeps alone; no, what you want is to have full liberty for wantonness and licentiousness.,2. Yet I allowed you to pay your court to girls still of tender years and not yet ripe for marriage, in order that, classed as prospective bridegrooms, you might live as family men should; and I permitted those not in the senatorial order to wed freedwomen, so that, if anyone through love or intimacy of any sort should be disposed to such a course, he might go about it lawfully.,3. And I did not limit you rigidly even to this, but at first gave you three whole years in which to make your preparations, and later two. Yet not even so, by threatening, or urging, or postponing, or entreating, have I accomplished anything.,4. For you see for yourselves how much more numerous you are than the married men, when you ought by this time to have provided us with as many children besides, or rather with several times your number. How otherwise can families continue? How can the State be preserved, if we neither marry nor have children?,5. For surely you are not expecting men to spring up from the ground to succeed to your goods and to the public interests, as the myths describe! And yet it is neither right nor creditable that our race should cease, and the name of Romans be blotted out with us, and the city be given over to foreigners â Greeks or even barbarians.,6. Do we not free our slaves chiefly for the express purpose of making out of them as many citizens as possible? And do we not give our allies a share in the government in order that our numbers may increase? And do you, then, who are Romans from the beginning and claim as your ancestors the famous Marcii, the Fabii, the Quintii, the Valerii, and the Julii, do you desire that your families and names alike shall perish with you? 56.8. 1. Nay, I for my part am ashamed that I have been forced even to mention such a thing. Have done with your madness, then, and stop at last to reflect, that with many dying all the time by disease and many in war it is impossible for the city to maintain itself, unless its population is continually renewed by those who are ever and anon to be born.,2. "And let none of you imagine that I fail to realize that there are disagreeable and painful things incident to marriage and the begetting of children. But bear this in mind, that we do not possess any other good with which some unpleasantness is not mingled, and that in our most abundant and greatest blessings there reside the most abundant and greatest evils.,3. Therefore, if you decline to accept the latter, do not seek to obtain the former, either, since for practically everything that has any genuine excellence or enjoyment one must strive beforehand, strive at the time, and strive afterwards. But why should I prolong my speech by going into all these details? Even if there are, then, some unpleasant things incident to marriage and the begetting of children, set over against them the advantages, and you will find these to be at once more numerous and more compelling.,4. For, in addition to all the other blessings that naturally inhere in this state of life, the prizes offered by the laws should induce each other to obey me; for a very small part of these inspires many to undergo even death. And is it not disgraceful that for rewards which lead others to sacrifice even their lives you should be unwilling either to marry wives or to rear children? 56.9. 1. "Therefore, fellow-citizens, â for I believe that I have now persuaded you both to hold fast to the name of citizens and to secure the title of men and fathers as well, â I have administered this rebuke to you not for my own pleasure but from necessity, and not as your enemy nor as one who hates you but rather loving you and wishing to obtain many others like you,,2. in order that we may have lawful homes to dwell in and houses full of descendants, so that we may approach the gods together with our wives and our children, and in partnership with one another may risk our all in equal measure and reap in like degree the hopes we cherish in them. How, indeed, could I be a good ruler over you, if I could endure to see you growing constantly fewer in number?,3. How could I any longer be rightfully called father by you, if you rear no children? Therefore, if you really hold me in affection, and particularly if you have given me this title not out of flattery but as an honour, be eager now to become both men and fathers, in order that you may not only share this title yourselves but may also justify it as applied to me." 77.16.4. Yet, though his expenditures were enormous, he nevertheless left behind, not some few easily-counted tens of thousands, but very many tens of thousands. Again, he rebuked such persons as were not chaste, even going so far as to enact some laws in regard to adultery. In consequence, there were ever so many indictments for that offence (for example, when consul, I found three thousand entered on the docket); but, inasmuch as very few persons prosecuted these cases, he, too, ceased to trouble himself about them. |
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| 36. Nag Hammadi, The Gospel of Thomas, 22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 198 |
| 37. Justinian, Novellae, 22.37, 78.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and social status •augustan legislation, vs. concubinage Found in books: Huebner and Laes (2019) 121, 123 |
| 38. Theodosius Ii Emperor of Rome, Theodosian Code, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Huebner and Laes (2019) 120 |
| 39. Justinian, Novellae, 22.37, 78.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •augustan legislation •augustan legislation, and social status •augustan legislation, vs. concubinage Found in books: Huebner and Laes (2019) 121, 123 |
| 40. Justinian, Codex Justinianus, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Huebner and Laes (2019) 110 |
| 41. Justinian, Digest, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al (2012a) 206 |
| 42. Papyri, P.Mich., 7.434 Tagged with subjects: •augustan legislation •augustan legislation, temporal and geographic reach Found in books: Huebner and Laes (2019) 119 |
| 43. Lysias, Orations, 1 Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 166, 167 |
| 44. Papyri, P.Mon.Epiph., None Tagged with subjects: •nan Found in books: Huebner and Laes (2019) 326 |
| 45. Papyri, P.Pisentius, 17 Tagged with subjects: •augustan legislation, instances in coptic texts Found in books: Huebner and Laes (2019) 327 |
| 46. Papyri, P.Ryl., 4.612 Tagged with subjects: •augustan legislation •augustan legislation, temporal and geographic reach Found in books: Huebner and Laes (2019) 119 |
| 47. Paulus Julius, Digesta, 4.8.4 Tagged with subjects: •augustan legislation •augustan legislation, sources for •augustan legislation, summary of marriage law provisions •augustan legislation, temporal and geographic reach Found in books: Huebner and Laes (2019) 106 |
| 48. Anon., Gospel of Thomas, 22 Tagged with subjects: •augustan legislation, in jesus’ teaching Found in books: Huebner and Laes (2019) 198 |
| 49. Ostraka, O.Crum, 72.1-72.8 Tagged with subjects: •augustan legislation, as only grounds for divorce •augustan legislation, remarriage after divorce as Found in books: Huebner and Laes (2019) 325 |
| 50. Priscian, Gramm., 2.320.20 Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 51. Epigraphy, Ils, 5261 Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 206 |
| 52. Epigraphy, Cil, 6.1062, 6.10109, 6.10111-6.10112, 6.10141, 8.12925, 10.7046 Tagged with subjects: •augustan legislation •augustan legislation, and childless marriages •augustan legislation, elite resentment of •moral legislation against adultery, augustan Found in books: Huebner and Laes (2019) 117; Pinheiro et al (2012a) 206 |
| 53. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 162 |
| 54. Aeschines 1.183-84, Orations, 1.183-1.184 Tagged with subjects: •moral legislation against adultery, augustan Found in books: Pinheiro et al (2012a) 163 |
| 58. Ostraka, O.Crum Ad., 29 Tagged with subjects: •augustan legislation, instances in coptic texts Found in books: Huebner and Laes (2019) 326 |
| 59. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Mueller (2002) 179 |
| 60. Anon., Zacch. (Consultationes Zacchaei Christiani Et Apolloni Philosophi);, None Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 61. Papyri, Sb Kopt., 2.934, 4.1709 Tagged with subjects: •augustan legislation, instances in coptic texts Found in books: Huebner and Laes (2019) 326, 327, 336 |
| 62. Ulpian, Frag., 17.1 Tagged with subjects: •nan Found in books: Huebner and Laes (2019) 38 |
| 63. Epist., Vid, 14.84 Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 65. Consentius, Gramm., 5.344.6 Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 66. Anon., Consultationes Zacchaei Christiani Et Apolloni Philosophi;, None Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 68. Anon., Gramm. Suppl., 122.1 Tagged with subjects: •augustan legislation, terminology for singleness Found in books: Huebner and Laes (2019) 11 |
| 70. Varro, Vaticana (Fragmenta), 168, 178, 214-216, 218, 158 Tagged with subjects: •nan Found in books: Huebner and Laes (2019) 106 |
| 71. Ostraka, O.Lips.Copt., 2 Tagged with subjects: •augustan legislation, instances in coptic texts Found in books: Huebner and Laes (2019) 326 |
