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Tiresias: The Ancient Mediterranean Religions Source Database



2303
Cicero, De Oratore, 1.102


'Atqui' inquit Sulpicius 'hoc ex te, de quo modo Antonius exposuit, quid sentias, quaerimus, existimesne artem aliquam esse dicendi?' 'Quid? mihi vos nunc' inquit Crassus 'tamquam alicui Graeculo otioso et loquaci et fortasse docto atque erudito quaestiunculam, de qua meo arbitratu loquar, ponitis? Quando enim me ista curasse aut cogitasse arbitramini et non semper inrisisse potius eorum hominum impudentiam, qui cum in schola adsedissent, ex magna hominum frequentia dicere iuberent, si quis quid quaereret?“And which of us,” rejoined Cotta, “can be so presuming as to desire to know or to be able to do anything that you do not know or cannot do?’’ “Well, then,” returned Crassus, “on condition that I may say that I cannot do what I cannot do, and that I may own that I do not know what I do not know, you may put questions to me at your pleasure.” “We shall, then, first ask of you,” said Suipicius, “what you think of what Antonius has advanced; whether you think that there is any art in speaking?” “What!” exclaimed Crassus, “do you put a trifling question to me, as to some idle and talkative, though perhaps studious and learned Greek, on which I may speak according to my humour? When do you. imagine that I have ever regarded or thought upon such matters, or have not always rather ridiculed the impudence of those men who, seated in the schools, would demand if any one, in a numerous assembly of persons, wished to ask any question, and desire him to speak?


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

15 results
1. Cicero, On The Nature of The Gods, 1.43 (2nd cent. BCE - 1st cent. BCE)

1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement.
2. Cicero, De Oratore, 1.47, 2.265 (2nd cent. BCE - 1st cent. BCE)

1.47. sed ego neque illis adsentiebar neque harum disputationum inventori et principi longe omnium in dicendo gravissimo et eloquentissimo, Platoni, cuius tum Athenis cum Charmada diligentius legi Gorgiam; quo in libro in hoc maxime admirabar Platonem, quod mihi in oratoribus inridendis ipse esse orator summus videbatur. Verbi enim controversia iam diu torquet Graeculos homines contentionis cupidiores quam veritatis. 2.265. Trahitur etiam aliquid ex historia, ut, cum Sex. Titius se Cassandram esse diceret, "multos" inquit Antonius "possum tuos Aiaces Oileos nominare." Est etiam ex similitudine, quae aut conlationem habet aut tamquam imaginem: conlationem, ut ille Gallus olim testis in Pisonem, cum innumerabilem Magio praefecto pecuniam dixisset datam idque Scaurus tenuitate Magi redargueret, "erras," inquit "Scaure; ego enim Magium non conservasse dico, sed tamquam nudus nuces legeret, in ventre abstulisse"; ut illud M. Cicero senex, huius viri optimi, nostri familiaris, pater, "nostros homines similis esse Syrorum venalium: ut
3. Cicero, On His Consulship, 10 (2nd cent. BCE - 1st cent. BCE)

4. Cicero, Republic, 3.14 (2nd cent. BCE - 1st cent. BCE)

3.14. Nunc autem, si quis illo Pacuviano 'invehens alitum anguium curru' multas et varias gentis et urbes despicere et oculis conlustrare possit, videat primum in illa incorrupta maxime gente Aegyptiorum, quae plurimorum saeculorum et eventorum memoriam litteris continet, bovem quendam putari deum, quem Apim Aegyptii nomit, multaque alia portenta apud eosdem et cuiusque generis beluas numero consecratas deorum; deinde Graeciae, sicut apud nos, delubra magnifica humanis consecrata simulacris, quae Persae nefaria putaverunt; eamque unam ob causam Xerses inflammari Atheniensium fana iussisse dicitur, quod deos, quorum domus esset omnis hic mundus, inclusos parietibus contineri nefas esse duceret.
5. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

7. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

8. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

9. Cicero, Letters To Quintus, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, Pro Fonteio, 27, 30, 43-44, 49, 26 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, Tusculan Disputations, 5.78 (2nd cent. BCE - 1st cent. BCE)

5.78. mulieres vero in India, cum est cuius cuiuis V 3 communis Geel ( sed tum plures...nuptae post mortuus legeretur; cf.etiam Se., Jb.d.ph.V.26 p.301 ) earum vir mortuus, in certamen iudiciumque veniunt, quam plurumum ille dilexerit— plures enim singulis solent esse nuptae—; quae est victrix, ea laeta prosequentibus suis una unam V 1 cum viro in rogum imponitur, ponitur G 1 illa ilia cf.Quint.inst.1,3,2 victa quae Se. non male,cf.Claud.de nupt.Hon.64 (superatae cum...maerore in vita remanent Val.M. ) maesta discedit. numquam naturam mos vinceret; vinceret vincit H est enim ea semper invicta; sed nos umbris deliciis delitiis X (deliciis V, sed ci in r scr.,alt. i ss. V 2 ) otio languore langore G desidia animum infecimus, opinionibus maloque more delenitum delinitum V 1 H mollivimus. mollium KR 1 ( corr. 1 aut c )H Aegyptiorum morem quis ignorat? ignoret K quorum inbutae mentes pravitatis erroribus quamvis carnificinam carnifici. nam X prius subierint quam ibim aut aspidem aut faelem felem GV cf.nat.deor.1, 82 aut canem aut corcodillum corcodillum GRV corcodrillum KH cf.Th.l.l. violent, volent V 1 quorum etiamsi inprudentes quippiam fecerint, poenam nullam recusent.
12. Livy, History, 23.5.12 (1st cent. BCE - 1st cent. BCE)

13. Strabo, Geography, 7.1.4 (1st cent. BCE - 1st cent. BCE)

7.1.4. These tribes have become known through their wars with the Romans, in which they would either yield and then later revolt again, or else quit their settlements; and they would have been better known if Augustus had allowed his generals to cross the Albis in pursuit of those who emigrated thither. But as a matter of fact he supposed that he could conduct the war in hand more successfully if he should hold off from those outside the Albis, who were living in peace, and should not incite them to make common cause with the others in their enmity against him. It was the Sugambri, who live near the Rhenus, that began the war, Melo being their leader; and from that time on different peoples at different times would cause a breach, first growing powerful and then being put down, and then revolting again, betraying both the hostages they had given and their pledges of good faith. In dealing with these peoples distrust has been a great advantage, whereas those who have been trusted have done the greatest harm, as, for instance, the Cherusci and their subjects, in whose country three Roman legions, with their general Quintilius Varus, were destroyed by ambush in violation of the treaty. But they all paid the penalty, and afforded the younger Germanicus a most brilliant triumph — that triumph in which their most famous men and women were led captive, I mean Segimuntus, son of Segestes and chieftain of the Cherusci, and his sister Thusnelda, the wife of Armenius, the man who at the time of the violation of the treaty against Quintilius Varus was commander-in-chief of the Cheruscan army and even to this day is keeping up the war, and Thusnelda's three-year-old son Thumelicus; and also Sesithacus, the son of Segimerus and chieftain of the Cherusci, and Rhamis, his wife, and a daughter of Ucromirus chieftain of the Chatti, and Deudorix, a Sugambrian, the son of Baetorix the brother of Melo. But Segestes, the father-in-law of Armenius, who even from the outset had opposed the purpose of Armenius, and, taking advantage of an opportune time, had deserted him, was present as a guest of honor at the triumph over his loved ones. And Libes too, a priest of the Chatti, marched in the procession, as also other captives from the plundered tribes — the Caulci, Campsani, Bructeri, Usipi, Cherusci, Chatti, Chattuarii, Landi, Tubattii. Now the Rhenus is about three thousand stadia distant from the Albis, if one had straight roads to travel on, but as it is one must go by a circuitous route, which winds through a marshy country and forests.
14. Manilius, Astronomica, 1.901-1.903

15. Velleius Paterculus, Roman History, 2.118



Subjects of this text:

subject book bibliographic info
barbarians/barbarity, brutal and cruel behavior ascribed to Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
cannibalism, and pudor Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
carthage/carthaginians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
cato the elder Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
christians, on contemporary greeks Isaac, The invention of racism in classical antiquity (2004) 392
disparagement, by romans of non-romans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
egyptians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
face, maintenance of Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
gauls/celts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
germans/germany Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
greed, and pudor Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
greeks/hellenes, roman attitudes toward Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
impatientia Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
impudentia Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
intellectuals, pudor of Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
jews/judeans/ioudaioi, roman attitudes toward Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
north africa/africans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
phoenicians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
pudor, and cannibalism Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
pudor, and greed Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
pudor, and lies Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
pudor, and pudicitia Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
pudor, of intellectuals Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
rome/romans, attitudes toward non-romans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
slaves/slavery, syrians and jews labeled as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
spain/spaniards/iberia/iberians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
strabo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
syria/syrians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
virtus, as manliness' Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 168
worship/ritual/cult as identity markers, for egyptians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80