Tiresias: The Ancient Mediterranean Religions Source Database

2290

Cicero, De Domo Sua, 40-42
quae res igitur tantum istum furorem sex . Roscio obiecit? ' patri ' inquit 'non placebat.' patri non placebat hab. ς in mg., om. w, del. Madvig patri non placebat? quam ob causam? necesse est enim eam quoque iustam et magnam et perspicuam fuisse. nam ut illud incredibile est, mortem oblatam esse patri a filio sine plurimis et maximis causis, sic hoc veri simile non est, odio fuisse parenti filium sine causis multis et magnis et necessariis. [105] Behold, behold, O priests, this religious man, and if it seems good to you, (and it is only the duty of virtuous priests,) warn him that there are some fixed limits to religion that a man ought not to be too superstitious. Why was it necessary for you, O fanatical man, with an old woman's superstition, to go to see a sacred ceremony which was being performed at another person's house? And how was it that you were possessed with such weakness of mind as to think it not possible for the gods to be sufficiently propitiated, unless you intruded yourself into the religious ceremonies of women? Whom of your ancestors did you ever hear of, of those men who were attentive to their private religious duties, and who presided over the public priesthoods, who were present when a sacrifice was being offered to the Bona Dea? No one; not even that great man who became blind: from which it may be easily seen that in this life men form many erroneous opinions; when he, who had not knowingly seen anything which it was impious to see, lost his eye-sight; but in the case of that fellow, who has polluted the ceremonies, not only by his presence, but also by his incestuous guilt and, adultery, all the punishment due to his eyes has fallen on the blindness of his mind. Can you, O priests, avoid being influenced by the authority of this man, so chaste, so religious, so holy, so pious a man, when he says that he, with his own hands, pulled down the house of a most virtuous citizen, and with the same hands consecrated it to the gods? [106] What was that consecration of yours? “I had carried a bill,” says he, “to make it lawful for me to act.” What? had you not inserted this clause in it, that if there was anything contrary to what was right in the bill, it should be invalid? Will you then, O priests, by your decision, establish the point that it is right that the home of every one of you, and your altars, and your hearths, and your household gods, should be at the mercy of the caprice of the tribunes? that it is right for any one, not only to throw down the house of that man whom he may have chosen to attack with a body of excited men, and may have driven away by violence, — which is an act of present insanity, like the effect of a sudden terror, — but for him to bind that man and property for all future time by the everlasting obligation of religion?
rursus igitur eodem revertamur et quaeramus quae tanta vitia fuerint in unico filio qua re is patri displiceret. at perspicuum est nullum fuisse. pater igitur amens, qui odisset eum sine causa quem procrearat? at is quidem fuit omnium constantissimus. ergo illud iam perspicuum profecto est, si neque amens pater neque perditus filius fuerit, neque odi causam patri neque sceleris filio fuisse. [107] I indeed, O priests, have always understood that in undertaking religious obligations the main thing is to interpret what the intention of the immortal gods appears to be. Nor is piety towards the gods anything but an honourable opinion of their divine power and intentions, while you suppose that nothing is required by them which is unjust or dishonourable. That disgrace to the city could not find one single man, not even when he had everything in his power, to whom he could adjudge, or deliver, or make a present of my house; though he himself was inflamed with a great desire for that spot and for the house, and though, on that account alone, that excellent man had brought in that exceedingly just bill of his to make himself master of my property, yet even in the height of his madness he did not dare to take possession of my house, with the desire of which he had been so excited. Do you think that the immortal gods were willing to remove into the house of that man to whose labour and prudence it was owing that they still retained possession of their own temples, dismantled and ruined as it was by the nefarious robbery of a most worthless man? [108] There is not one citizen in this numerous people, out of that polluted and blood-thirsty band of Publius Clodius, who laid hands on a single article of my property, or who did not in that storm defend it as if it had been his own. But they who caught the infection and polluted themselves with any partnership in the plunder, or in the purchase of anything, were not able to escape every sort of condemnation, whether public or private. Of this property then, of which no one touched a single thing without being accounted in every one's opinion one of the wickedest of men, did the immortal gods covet my house? Did that beautiful Liberty of yours turn out my household gods and the eternal divinities of my hearth, in order to be established there herself by you, as if in a conquered country? [109] What is there more holy, what is there more carefully fenced round with every description of religious respect, than the house of every individual citizen? here are his altars, here are his hearths, here are his household gods: here all his sacred rites, all his religious ceremonies are preserved. This is the asylum of every one, so holy a spot that it is impious to drag any one from it.
' nescio ' inquit 'quae causa odi fuerit; fuisse odium intellego quia antea, cum duos filios haberet, illum alterum qui mortuus est secum omni tempore volebat esse, hunc in praedia rustica relegarat.' relegavit ς quod Erucio accidebat in mala nugatoriaque accusatione, idem mihi usu usu mihi A π1φ venit in causa optima. ille quo modo crimen commenticium confirmaret non inveniebat, ego res tam levis qua ratione infirmem ac diluam reperire non possum. And on this account that man's madness is the more to be rejected by your ears who has not only attacked in a manner contrary to all religion those things which our ancestors intended to be safe and hallowed among us, as guarded by the sanction of religion, but has even made use of the name of religion to overturn them. [110] And what goddess is she whom you have established there? She ought indeed to be the good goddess; since she has been consecrated by you. “She is Liberty,” says he. Have you then established her in my house whom you have driven out of the whole city? Did you, after you had denied that your colleagues, — men invested with the highest power, — were free; after you had closed all access to the temple of Castor against every one; after you had ordered in the hearing of the Roman people, this most illustrious man, of a most noble family, who has received the greatest honours from the Roman people, a priest, and a man of consular rank, a citizen of singular gentleness and modesty of character, (a man of whom I cannot sufficiently wonder how you can dare to look him in the face,) to be kicked and trampled on by your attendants; after you had driven him out of the city without being condemned, having proposed a most tyrannical privilegium against him; after you had confined the first man in the whole earth to his house; after you had occupied the Forum with armed bands of profligate men; — did you then place the image of Liberty in that house, which was of itself a proof of your most cruel tyranny and of the miserable slavery of the Roman people? Was he the man whom Liberty ought, of all men in the world, to have driven from his house, whose existence was the only thing that prevented the whole city from coming under the power of slaves?

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

23 results
1. Cicero, De Domo Sua, 137, 23, 34-35, 37-38, 41-42, 124 (2nd cent. BCE - 1st cent. BCE) 124. venio nunc ad illud nomen aureum Chrysogoni sub quo nomine tota societas latuit latuit Madvig : statuit codd. ; de quo, iudices, neque quo modo dicam neque quo modo taceam reperire possum. si enim taceo, vel maximam partem partem causae Kraffert relinquo; sin autem dico, vereor ne non ille solus, id quod ad me nihil attinet, sed alii quoque plures laesos se laesos se scripsi : laesos se esse codd. ( cf. Zielinski p. 192) putent. tametsi ita se res habet ut mihi in communem causam sectorum dicendum nihil magno opere videatur; haec enim causa nova profecto et singularis est. bonorum Sex. Rosci emptor est Chrysogonus emptor est Chrysogonus w : emptorẽ Chrysogonus ς : emptorem Chrysogonum cett. .
2. Cicero, On The Ends of Good And Evil, 5.46 (2nd cent. BCE - 1st cent. BCE) 5.46. Et adhuc quidem ita nobis progressa ratio est, ut ea duceretur omnis a prima commendatione naturae. nunc autem aliud iam argumentandi sequamur genus, ut non solum quia nos diligamus, sed quia cuiusque partis naturae et in corpore et in animo sua quaeque vis sit, idcirco in his rebus summe summe M. Brutus apud Dav. ; summa nostra sponte moveamur. atque ut a corpore ordiar, videsne ut, si ut si dett. si quae in membris prava aut debilitata aut inminuta sint, occultent homines? ut etiam contendant et elaborent, si efficere possint, ut aut non appareat corporis vitium aut quam minimum appareat? multosque etiam dolores curationis causa perferant, ut, si ipse usus membrorum non modo non maior, verum etiam minor futurus sit, eorum tamen species ad naturam revertatur? etenim, cum omnes omnis BERN natura totos se expetendos putent, nec id ob aliam rem, sed propter ipsos, necesse est eius etiam partis propter se expeti, quod universum propter se expetatur. 5.46.  "So far as our argument has proceeded hitherto, it has been based entirely upon the primary attractions of nature. But from this point on let us adopt a different line of reasoning, namely to show that, in addition to the argument from self-love, the fact that each part of our nature, both mental and bodily, possesses its own peculiar faculty goes to prove that the activity of our several parts is pre‑eminently spontaneous. To start with the body, do you notice how men try to hide a deformed or infirm or maimed limb? They actually take great pains and trouble to conceal, if they possibly can, their bodily defect, or at all events to let it be seen as little as possible; they even undergo painful courses of treatment in order to restore the natural appearance of their limbs, even though the actual use of them will not only not be improved but will even be diminished. In fact, since every man instinctively thinks that he himself in his entirety is a thing to be desired, and this not for the sake of anything else but for his own sake, it follows that when a thing is desired as a whole for its own sake, the parts also of that thing are desired for their own sakes.
3. Cicero, On The Haruspices, 45, 44 (2nd cent. BCE - 1st cent. BCE)
4. Cicero, On Laws, 3.19 (2nd cent. BCE - 1st cent. BCE)
5. Cicero, On Duties, 3.2, 5.46 (2nd cent. BCE - 1st cent. BCE) 3.2. Sed nec hoc otium cum Africani otio nec haec solitudo cum illa comparanda est. Ille enim requiescens a rei publicae pulcherrimis muneribus otium sibi sumebat aliquando et e coetu hominum frequentiaque interdum tamquam in portum se in solitudinem recipiebat, nostrum autem otium negotii inopia, non requiescendi studio constitutum est. Exstincto enim senatu deletisque iudiciis quid est quod dignum nobis aut in curia aut in foro agere possimus? 3.2.  But I should not compare this leisure of mine with that of Africanus, nor this solitude with his. For he, to find leisure from his splendid services to his country, used to take a vacation now and then and to retreat from the assemblies and the throngs of men into solitude, as, into a haven of rest. But my leisure is forced upon me by want of public business, not prompted by any desire for repose. For now that the senate has been abolished and the courts have been closed, what is there, in keeping with my self-respect, that I can do either in the senate chamber or in the forum?
6. Cicero, De Oratore, 1.24, 2.248-2.249 (2nd cent. BCE - 1st cent. BCE) 1.24. Cum igitur vehementius inveheretur in causam principum consul Philippus Drusique tribunatus pro senatus auctoritate susceptus infringi iam debilitarique videretur, dici mihi memini ludorum Romanorum diebus L. Crassum quasi conligendi sui causa se in Tusculanum contulisse; venisse eodem, socer eius qui fuerat, Q. Mucius dicebatur et M. Antonius, homo et consiliorum in re publica socius et summa cum Crasso familiaritate coniunctus. 2.248. Nunc exponamus genera ipsa summatim, quae risum maxime moveant. Haec igitur sit prima partitio, quod facete dicatur, id alias in re habere, alias in verbo facetias; maxime autem homines delectari, si quando risus coniuncte re verboque moveatur. Sed hoc mementote, quoscumque locos attingam, unde ridicula ducantur, ex eisdem locis fere etiam gravis sententias posse duci: tantum interest, quod gravitas honestis in rebus severisque, iocus in turpiculis et quasi deformibus ponitur, velut eisdem verbis et laudare frugi servum possimus et, si est nequam, iocari. Ridiculum est illud Neronianum vetus in furaci servo: solum esse, cui domi nihil sit nec obsignatum nec occlusum, quod idem in bono servo dici solet. 2.249. Sed hoc eisdem verbis; ex eisdem autem locis nascuntur omnia. Nam quod Sp. Carvilio graviter claudicanti ex vulnere ob rem publicam accepto et ob eam causam verecundanti in publicum prodire mater dixit "quin prodis, mi Spuri? quotienscumque gradum facies, totiens tibi tuarum virtutum veniat in mentem," praeclarum et grave est: quod Calvino Glaucia claudicanti "ubi est vetus illud: num claudicat? at hic clodicat"! hoc ridiculum est; et utrumque ex eo, quod in claudicatione animadverti potuit, est ductum. "Quid hoc Navio ignavius?" severe Scipio; at in male olentem "video me a te circumveniri" subridicule Philippus; at utrumque genus continet verbi ad litteram immutati similitudo.
7. Cicero, On His Consulship, 46, 45 (2nd cent. BCE - 1st cent. BCE)
8. Cicero, Republic, 6.25 (2nd cent. BCE - 1st cent. BCE) 6.25. Quocirca si reditum in hunc locum desperaveris, in quo omnia sunt magnis et praestantibus viris, quanti tandem est ista hominum gloria, quae pertinere vix ad unius anni partem exiguam potest? Igitur alte spectare si voles atque hanc sedem et aeternam domum contueri, neque te sermonibus vulgi dedideris nec in praemiis humanis spem posueris rerum tuarum; suis te oportet inlecebris ipsa virtus trahat ad verum decus, quid de te alii loquantur, ipsi videant, sed loquentur tamen. Sermo autem omnis ille et angustiis cingitur iis regionum, quas vides, nec umquam de ullo perennis fuit et obruitur hominum interitu et oblivione posteritatis extinguitur.
9. Cicero, Letters, 1.16.7, 1.16.13, 2.12.2, 8.3.3 (2nd cent. BCE - 1st cent. BCE)
10. Cicero, Letters, 1.16.7, 1.16.13, 2.12.2, 8.3.3 (2nd cent. BCE - 1st cent. BCE)
11. Cicero, Letters, 1.16.7, 1.16.13, 2.12.2, 8.3.3 (2nd cent. BCE - 1st cent. BCE)
12. Cicero, Epistulae Ad Quintum Fratrem, 1.16.7, 1.16.13, 2.12.2, 8.3.3 (2nd cent. BCE - 1st cent. BCE)
13. Cicero, Philippicae, 2.91 (2nd cent. BCE - 1st cent. BCE)
14. Cicero, Pro Lege Manilia, 7 (2nd cent. BCE - 1st cent. BCE) 7. praeter ceteras gentis atque avidi laudis fuistis, delenda vobis est est vobis Eb1 illa macula Mithridatico bello superiore concepta concepta HE : suscepta cett. quae penitus iam iam om. H insedit ac nimis inveteravit in populi Romani nomine, quod is qui uno die tota in Asia tot in civitatibus uno nuntio atque una significatione significatione H : significatione litterarum cett. omnis omnis scripsi : om. codd. ( post -one) curavit HE : denotavit cett. civis Romanos necandos trucidandosque curavit, non modo adhuc poenam nullam suo dignam scelere scelere dignam H suscepit sed ab illo tempore annum iam tertium et vicesimum regnat et ita regnat om. t p , et ita regnat ut se non Ponti Ponti E p : Ponto cett. neque Cappadociae latebris occultare velit sed emergere ex ex Ht : et E : e dp patrio regno atque in vestris vectigalibus, hoc est in Asiae luce, versari. 7. ac ne illud quidem vobis neglegendum est quod mihi ego extremum proposueram, cum essem de belli genere genere belli H dicturus, quod ad multorum bona civium Romanorum pertinet; quorum vobis pro vestra sapientia, Quirites, habenda est ratio diligenter. nam et publicani, homines honestissimi atque atque HE : et cett. ornatissimi, suas rationes et copias in illam provinciam contulerunt, quorum ipsorum per se res et fortunae vobis curae esse debent. etenim, si vectigalia nervos esse rei publicae semper duximus, eum certe ordinem qui exercet illa firmamentum ceterorum ordinum recte esse recte esse necesse H dicemus.
15. Cicero, Pro Milone, 72-92, 3 (2nd cent. BCE - 1st cent. BCE)
16. Cicero, Pro Sestio, 132 (2nd cent. BCE - 1st cent. BCE)
17. Cicero, Tusculan Disputations, 1.37, 1.40, 1.91 (2nd cent. BCE - 1st cent. BCE) 1.37. frequens enim consessus quos... con in r. K 1 consessus s consensu X, s in fine add. V 1 theatri, in quo sunt mulierculae et pueri, movetur audiens tam grande carmen: A/dsum Trag. inc. 73 atque advenio A/cherunte acher onte K (u ss. c ) vi/x via alta atque a/rdua Pe/r speluncas sa/xis structas a/speris pende/ntibus Ma/xumis, ubi ri/gida constat cra/ssa crassa s. v. add. K c caligo i/nferum, ubi ...inferum Non. 272,39 tantumque valuit error—qui mihi quidem iam sublatus videtur—, ut, corpora cremata cum scirent, tamen ea fieri apud inferos fingerent, quae sine corporibus nec fieri possent possunt V 2 nec intellegi. animos enim per se se s. v. add. V c ipsos viventis vigentis ex viventis V 1 non poterant mente complecti, formam aliquam figuramque quaerebant. inde Homeri tota ne/kuia, NECUIA KRV ( sed A in p A corr. 1 ) necyia mai. litt. G NErCUO mantia RK nepsyomantia mai. litt. G psichomantia, sed psicho in r. V 1 aut 2 ( ex div. 1, 132 ) corr. Dav. inde ea quae meus amicus Appius nekuomantei=a faciebat, inde -de in om. K 1 add. c in vicinia vitia KRV 1 (vicinia corr. 1 ) vicia G nostra Averni lacus, u/nde animae excita/ntur obscura u/mbra opertae, apertae ( vel ę, -e K 1 ) opertę corr. V 1 K 2 ima/gines mo/rtuorum, alto o/stio hostio alte (altę K 1 ) ostio s alto corr. K 2 V 1aut2 s . locum rest. Leo. alii aut imagines mortuorum in fine relicta male Ciceroni ipsi tribuunt aut ibi mort. imagines scribunt (praeterea aperto ex ostio Mdv. opertae ex ostio Ribb. altae Klotz) Acheru/ntis, acheruntis (acherontis KV 1 e corr. ) s. s. imagines mortuorum X salso sa/nguine. Trag. inc. 76 cf. Leo Progr. Gott. 1910 p. 21. has tamen imagines loqui volunt, quod fieri nec sine lingua nec sine palato nec sine faucium laterum pulmonum vi et figura potest. nihil enim animo videre poterant, ad oculos omnia referebant. 1.40. Macte mac in r. V c virtute! Macte virtute Non. 341, 37 ego enim ipse cum eodem ipso ipso cf. div. 2, 95 isto We. non invitus erraverim. num igitur dubitamus—? an sicut pleraque? quamquam hoc quidem minime; persuadent enim mathematici terram in medio mundo sitam ad universi caeli complexum quasi puncti instar optinere, quod ke/ntron centron X (ante Vitr. praeterea ap. Rom. non invenitur) illi vocant; eam porro naturam esse quattuor omnia gignentium corporum, ut, quasi partita habeant inter se ac divisa momenta, terrena et umida umida RG 1 V 1 ( add. G 1 V 1 ) suopte nutu et suo pondere ad paris angulos in terram et in mare mari X mare K 2 s ferantur, reliquae duae partes, una ignea altera animalis, ut illae superiores ille GKV superioris X in medium locum mundi gravitate ferantur et pondere, sic hae rursum rursus V 2 rectis lineis in caelestem calestem GV 1 locum subvolent, sive ipsa natura superiora adpetente sive quod a gravioribus leviora superiora... 23 leviora om. R 1 add. m. vet. in mg. (superiora ex -re). eadem verba usque ad levio fere omnia in r. scripsit V 1 natura repellantur. quae cum constent, sive quod ... constent Non. 273, 7 perspicuum debet esse animos, cum e corpore excesserint, sive illi sint animales, id est spirabiles, spirabiles KV 2 (l sp.) spiritabiles RV 1 spiritales G sive ignei, sublime ferri. 1.91. quae propter incertos casus casus add. V c cotidie imminet, imminet V propter brevitatem vitae numquam potest longe abesse, quo minus quominus K in omne tempus rei p. suisque reip. suisque GV reip s usque ex reipsiusque K 2 reip ussuisque R ( al. m. ) consulat, cum cum Sey. ut W aut Mue. posteritatem ipsam, cuius sensum habiturus non sit, ad se putet pertinere. quare licet etiam mortalem esse animum animum K 2 s animam X iudicantem aeterna moliri, non gloriae cupiditate, quam sensurus non sis, sit X si t V ( ss. 1 aut c ) sed virtutis, quam necessario gloria, etiamsi tu id non agas, consequatur. Natura vero si add.Ba. se sic habet, ut, quo modo initium nobis rerum omnium ortus noster adferat, sic exitum mors, ut nihil pertinuit ad nos ante ortum, sic nihil post mortem pertinebit. in quo quid potest esse mali, cum mors nec ad vivos pertineat nec ad mortuos?
18. Anon., Rhetorica Ad Herennium, 1.24 (1st cent. BCE - 1st cent. BCE)
19. Sallust, Catiline, 11.2 (1st cent. BCE - 1st cent. BCE)
20. Sallust, Iugurtha, 4.6 (1st cent. BCE - 1st cent. BCE)
21. Pliny The Elder, Natural History, 7.52.178-7.52.179 (1st cent. CE - 1st cent. CE)
22. Plutarch, Cicero, 35.4 (1st cent. CE - 2nd cent. CE)
23. Apuleius, The Golden Ass, 2.29-2.30 (2nd cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
annius milo, t.	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
blood, of the republic feasted on	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
carnifex / carnificina	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
carvilius maximus, sp.	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
cicero, pro milone	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
clodia	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
clodius pulcher, p., bill de exsilio ciceronis	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 86
clodius pulcher, p., weak and mangled praetorship of	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
death, imagery of	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 86
disability, attitudes towards	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
doctors, as a funeral of the state	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 86
funera indictiva, of the republic	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 86
gabinius, a., feasted on republics blood	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
licinius crassus, l. (orator), accuses philippus of cutting senate	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
livy	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
lucan	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
marcius philippus, l., attacks against by crassus	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
octavius, m.	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
of'	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
pliny the elder	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
pompeius magnus, sex.	Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 136
res publica, disiecta	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
sempronius gracchus, ti., accuses octavius of maiming power of plebs	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58
tullius cicero, m. (cicero), abused as carnifex	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
tullius cicero, m. (cicero), accuses opponents of violence against body politic	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58, 64
tullius cicero, m. (cicero), exile as death	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 86
twelve tables	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
violent imagery, attacking, disfiguring, mutilating the body politic	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58, 64
violent imagery, conflicting interests of	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
violent imagery, meanings of	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 64
violent imagery, weapons in	Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 58