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Tiresias: The Ancient Mediterranean Religions Source Database



2303
Cicero, De Oratore, 1.17


Est enim et scientia comprehendenda rerum plurimarum, sine qua verborum volubilitas inanis atque inridenda est, et ipsa oratio conformanda non solum electione, sed etiam constructione verborum, et omnes animorum motus, quos hominum generi rerum natura tribuit, penitus pernoscendi, quod omnis vis ratioque dicendi in eorum, qui audiunt, mentibus aut sedandis aut excitandis expromenda est; accedat eodem oportet lepos quidam facetiaeque et eruditio libero digna celeritasque et brevitas et respondendi et lacessendi subtili venustate atque urbanitate coniuncta; tenenda praeterea est omnis antiquitas exemplorumque vis, neque legum ac iuris civilis scientia neglegenda est.A knowledge of a vast number of things is necessary, without, which volubility of words is empty and ridiculous; speech itself is to be formed, not merely by choice, but by careful construction of words; and all the emotions of the mind, which nature has given to man, must be intimately known; for all the force and art of speaking must be employed in allaying or exciting the feelings of those who listen. To this must be added a certain portion of grace and wit, learning worthy of a well-bred man, and quickness and brevity in replying as well as attacking, accompanied with a refined decorum and urbanity.


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

26 results
1. Xenophon, Memoirs, 2.1 (5th cent. BCE - 4th cent. BCE)

2. Aeschines, Against Timarchus, 191, 190 (4th cent. BCE - 4th cent. BCE)

3. Cicero, Brutus, 276 (2nd cent. BCE - 1st cent. BCE)

4. Cicero, Brutus, 276 (2nd cent. BCE - 1st cent. BCE)

276. accedebat ordo rerum plenus artis, actio liberalis totumque dicendi placidum et sanum genus. Quod si est optimum suaviter dicere, nihil est quod melius hoc quaerendum putes. Sed cum a nobis paulo ante dictum sit tria videri esse quae orator efficere deberet, ut doceret, ut delectaret, ut moveret: duo summe tenuit, ut et rem illustraret disserendo et animos eorum qui audirent devinciret devinceret L : corr. M2G2 voluptate; aberat tertia illa laus, qua permoveret atque atque FOG : et C incitaret animos, quam plurimum pollere diximus; nec erat ulla vis atque contentio: sive consilio, quod eos, quorum altior oratio actioque esset ardentior, furere atque bacchari arbitraretur, sive quod natura non esset ita factus sive quod non consuesset sive quod non nosset nosset Friedrich : posset L . Hoc unum illi, si nihil utilitatis habebat, afuit; si opus erat, defuit.
5. Cicero, On Laws, 1.40 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, On Duties, 1.138-1.139 (2nd cent. BCE - 1st cent. BCE)

1.138. Et quoniam omnia persequimur, volumus quidem certe, dicendum est etiam, qualem hominis honorati et principis domum placeat esse, cuius finis est usus, ad quem accommodanda est aedificandi descriptio et tamen adhibenda commoditatis dignitatisque diligentia. Cn. Octavio, qui primus ex illa familia consul factus est, honori fuisse accepimus, quod praeclaram aedificasset in Palatio et plenam dignitatis domum; quae cum vulgo viseretur, suffragata domino, novo homini, ad consulatum putabatur; hanc Scaurus demolitus accessionem adiunxit aedibus. Itaque ille in suam domum consulatum primus attulit, hic, summi et clarissimi viri filius, in domum multiplicatam non repulsam solum rettulit, sed ignominiam etiam et calamitatem. 1.139. Orda enim est dignitas domo, non ex domo tota quaerenda, nec domo dominus, sed domino domus honestanda est, et, ut in ceteris habenda ratio non sua solum, sed etiam aliorum, sic in domo clari hominis, in quam et hospites multi recipiendi et admittenda hominum cuiusque modi multitudo, adhibenda cura est laxitatis; aliter ampla domus dedecori saepe domino fit, si est in ea solitudo, et maxime, si aliquando alio domino solita est frequentari. Odiosum est enim, cum a praetereuntibus dicitur: O domus ántiqua, heu quam dispari domináre domino! quod quidem his temporibus in multis licet dicere. 1.138.  But since I am investigating this subject in all its phases (at least, that is my purpose), I must discuss also what sort of house a man of rank and station should, in my opinion, have. Its prime object is serviceableness. To this the plan of the building should be adapted; and yet careful attention should be paid to its convenience and distinction. We have heard that Gnaeus Octavius — the first of that family to be elected consul — distinguished himself by building upon the Palatine an attractive and imposing house. Everybody went to see it, and it was thought to have gained votes for the owner, a new man, in his canvass for the consulship. That house Scaurus demolished, and on its site he built an addition to his own house. Octavius, then, was the first of his family to bring the honour of a consulship to his house; Scaurus, thought the son of a very great and illustrious man, brought to the same house, when enlarged, not only defeat, but disgrace and ruin. 1.139.  The truth is, a man's dignity may be enhanced by the house he lives in, but not wholly secured by it; the owner should bring honour to his house, not the house to its owner. And, as in everything else a man must have regard not for himself alone but for others also, so in the home of a distinguished man, in which numerous guests must be entertained and crowds of every sort of people received, care must be taken to have it spacious. But if it is not frequented by visitors, if it has an air of lonesomeness, a spacious palace often becomes a discredit to its owner. This is sure to be the case if at some other time, when it had a different owner, it used to be thronged. For it is unpleasant, when passers-by remark: "O good old house, alas! how different The owner who now owneth thee!" And in these times that may be said of many a house!
7. Cicero, De Oratore, 1.5, 1.9-1.11, 1.13-1.16, 1.18, 1.53, 1.113, 1.128, 3.127 (2nd cent. BCE - 1st cent. BCE)

1.5. Vis enim, ut mihi saepe dixisti, quoniam, quae pueris aut adulescentulis nobis ex commentariolis nostris incohata ac rudia exciderunt, vix sunt hac aetate digna et hoc usu, quem ex causis, quas diximus, tot tantisque consecuti sumus, aliquid eisdem de rebus politius a nobis perfectiusque proferri; solesque non numquam hac de re a me in disputationibus nostris dissentire, quod ego eruditissimorum hominum artibus eloquentiam contineri statuam, tu autem illam ab elegantia doctrinae segregandam putes et in quodam ingeni atque exercitationis genere ponendam. Ac mihi quidem saepe numero in summos homines ac summis ingeniis praeditos intuenti quaerendum esse visum est quid esset cur plures in omnibus rebus quam in dicendo admirabiles exstitissent; nam quocumque te animo et cogitatione converteris, permultos excellentis in quoque genere videbis non mediocrium artium, sed prope maximarum. 1.9. Neque enim te fugit omnium laudatarum artium procreatricem quandam et quasi parentem eam, quam filosofi/an Graeci vocant, ab hominibus doctissimis iudicari; in qua difficile est enumerare quot viri quanta scientia quantaque in suis studiis varietate et copia fuerint, qui non una aliqua in re separatim elaborarint, sed omnia, quaecumque possent, vel scientiae pervestigatione vel disserendi ratione comprehenderint. 1.10. Quis ignorat, ei, qui mathematici vocantur, quanta in obscuritate rerum et quam recondita in arte et multiplici subtilique versentur? Quo tamen in genere ita multi perfecti homines exstiterunt, ut nemo fere studuisse ei scientiae vehementius videatur, quin quod voluerit consecutus sit. Quis musicis, quis huic studio litterarum, quod profitentur ei, qui grammatici vocantur, penitus se dedit, quin omnem illarum artium paene infinitam vim et materiem scientia et cognitione comprehenderit? 1.11. Vere mihi hoc videor esse dicturus, ex omnibus eis, qui in harum artium liberalissimis studiis sint doctrinisque versati, minimam copiam poetarum et oratorum egregiorum exstitisse: atque in hoc ipso numero, in quo perraro exoritur aliquis excellens, si diligenter et ex nostrorum et ex Graecorum copia comparare voles, multo tamen pauciores oratores quam poetae boni reperientur. 1.13. Ac ne illud quidem vere dici potest aut pluris ceteris inservire aut maiore delectatione aut spe uberiore aut praemiis ad perdiscendum amplioribus commoveri. Atque ut omittam Graeciam, quae semper eloquentiae princeps esse voluit, atque illas omnium doctrinarum inventrices Athenas, in quibus summa dicendi vis et inventa est et perfecta, in hac ipsa civitate profecto nulla umquam vehementius quam eloquentiae studia viguerunt. 1.14. Nam postea quam imperio omnium gentium constituto diuturnitas pacis otium confirmavit, nemo fere laudis cupidus adulescens non sibi ad dicendum studio omni enitendum putavit; ac primo quidem totius rationis ignari, qui neque exercitationis ullam vim neque aliquod praeceptum artis esse arbitrarentur, tantum, quantum ingenio et cogitatione poterant, consequebantur; post autem auditis oratoribus Graecis cognitisque eorum litteris adhibitisque doctoribus incredibili quodam nostri homines di s cendi studio flagraverunt. 1.15. Excitabat eos magnitudo, varietas multitudoque in omni genere causarum, ut ad eam doctrinam, quam suo quisque studio consecutus esset, adiungeretur usus frequens, qui omnium magistrorum praecepta superaret; erant autem huic studio maxima, quae nunc quoque sunt, exposita praemia vel ad gratiam vel ad opes vel ad dignitatem; ingenia vero, ut multis rebus possumus iudicare, nostrorum hominum multum ceteris hominibus omnium gentium praestiterunt. 1.16. Quibus de causis quis non iure miretur ex omni memoria aetatum, temporum, civitatum tam exiguum oratorum numerum inveniri? Sed enim maius est hoc quiddam quam homines opitur, et pluribus ex artibus studiisque conlectum. Quid enim quis aliud in maxima discentium multitudine, summa magistrorum copia, praestantissimis hominum ingeniis, infinita causarum varietate, amplissimis eloquentiae propositis praemiis esse causae putet, nisi rei quandam incredibilem magnitudinem ac difficultatem? 1.18. Nam quid ego de actione ipsa plura dicam? quae motu corporis, quae gestu, quae vultu, quae vocis conformatione ac varietate moderanda est; quae sola per se ipsa quanta sit, histrionum levis ars et scaena declarat; in qua cum omnes in oris et vocis et motus moderatione laborent, quis ignorat quam pauci sint fuerintque, quos animo aequo spectare possimus? Quid dicam de thesauro rerum omnium, memoria? Quae nisi custos inventis cogitatisque rebus et verbis adhibeatur, intellegimus omnia, etiam si praeclarissima fuerint in oratore, peritura. 1.53. Quis enim nescit maximam vim exsistere oratoris in hominum mentibus vel ad iram aut ad odium aut ad dolorem incitandis vel ab hisce eisdem permotionibus ad lenitatem misericordiamque revocandis? Quae nisi qui naturas hominum vimque omnem humanitatis causasque eas, quibus mentes aut incitantur aut reflectuntur, penitus perspexerit, dicendo quod volet perficere non poterit. Atque totus hic locus philosophorum proprius videtur, neque orator me auctore umquam repugnabit; 1.113. 'Perge vero,' inquit 'Crasse,' Mucius; 'istam enim culpam, quam vereris, ego praestabo.' 'Sic igitur' inquit 'sentio,' Crassus 'naturam primum atque ingenium ad dicendum vim adferre maximam; neque vero istis, de quibus paulo ante dixit Antonius, scriptoribus artis rationem dicendi et viam, sed naturam defuisse; nam et animi atque ingeni celeres quidam motus esse debent, qui et ad excogitandum acuti et ad explicandum ordumque sint uberes et ad memoriam firmi atque diuturni; 1.128. in oratore autem acumen dialecticorum, sententiae philosophorum, verba prope poetarum, memoria iuris consultorum, vox tragoedorum, gestus paene summorum actorum est requirendus; quam ob rem nihil in hominum genere rarius perfecto oratore inveniri potest; quae enim, singularum rerum artifices singula si mediocriter adepti sunt, probantur, ea nisi omnia sunt in oratore summa, probari non possunt.' 3.127. ex quibus Elius Hippias, cum Olympiam venisset maxima illa quinquennali celebritate ludorum, gloriatus est cuncta paene audiente Graecia nihil esse ulla in arte rerum omnium quod ipse nesciret; nec solum has artis, quibus liberales doctrinae atque ingenuae continerentur, geometriam, musicam, litterarum cognitionem et poetarum atque illa, quae de naturis rerum, quae de hominum moribus, quae de rebus publicis dicerentur, se tenere sed anulum, quem haberet, pallium, quo amictus, soccos, quibus indutus esset, se sua manu confecisse.
8. Cicero, In Pisonem, 46 (2nd cent. BCE - 1st cent. BCE)

9. Cicero, In Verrem, 2.4.128-2.4.131 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, Orator, 128 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, Pro Archia, 16 (2nd cent. BCE - 1st cent. BCE)

16. ex hoc esse esse om. e hunc hunc illum Garatoni numero quem patres nostri viderunt, divinum hominem, Africanum, ex hoc C. Laelium, L. Furium, moderatissimos modestissimos ς bg homines et continentissimos, ex hoc fortissimum virum et illis temporibus doctissimum, M. M. suppl. Manutius Catonem illum senem; qui profecto si nihil ad percipiendam colendamque -que om. GEe virtutem litteris adiuvarentur, numquam se ad earum studium contulissent. quod si non hic tantus fructus ostenderetur, et si ex his studiis delectatio sola peteretur, tamen, ut opinor, hanc animi remissionem animadversionem (animi adv. e ) codd. : corr. Bonamicus ( Muretus Var. Lect. xii. 15) humanissimam ac liberalissimam iudicaretis. nam ceterae neque temporum sunt neque aetatum omnium neque locorum; at at GEe : om. cett. haec studia adulescentiam acuunt acuunt Gulielmius : agunt codd. : alunt ed. Hervag. , senectutem oblectant, secundas res ort, adversis perfugium profugium Gap ac solacium praebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregritur, rusticantur.
12. Cicero, Pro S. Roscio Amerino, 47, 50, 67, 46 (2nd cent. BCE - 1st cent. BCE)

13. Vergil, Aeneis, 4.173-4.197 (1st cent. BCE - 1st cent. BCE)

4.173. black storm-clouds with a burst of heavy hail 4.174. along their way; and as the huntsmen speed 4.175. to hem the wood with snares, I will arouse 4.176. all heaven with thunder. The attending train 4.177. hall scatter and be veiled in blinding dark 4.178. while Dido and her hero out of Troy 4.179. to the same cavern fly. My auspices 4.180. I will declare—if thou alike wilt bless; 4.181. and yield her in true wedlock for his bride. 4.182. Such shall their spousal be!” To Juno's will 4.183. Cythera's Queen inclined assenting brow 4.184. and laughed such guile to see. Aurora rose 4.185. and left the ocean's rim. The city's gates 4.186. pour forth to greet the morn a gallant train 4.187. of huntsmen, bearing many a woven snare 4.188. and steel-tipped javelin; while to and fro 4.189. run the keen-scented dogs and Libyan squires. 4.190. The Queen still keeps her chamber; at her doors 4.191. the Punic lords await; her palfrey, brave 4.192. in gold and purple housing, paws the ground 4.193. and fiercely champs the foam-flecked bridle-rein. 4.194. At last, with numerous escort, forth she shines: 4.195. her Tyrian pall is bordered in bright hues 4.196. her quiver, gold; her tresses are confined 4.197. only with gold; her robes of purple rare
14. Vergil, Eclogues, 2.27 (1st cent. BCE - 1st cent. BCE)

2.27. what time he went to call his cattle home
15. Vitruvius Pollio, On Architecture, 6.5.1-6.5.2 (1st cent. BCE - 1st cent. BCE)

16. Dio Chrysostom, Orations, 37.42 (1st cent. CE

37.42.  Then, knowing as I do that men spare not even the gods, should I imagine you to have been concerned for the statue of a mere mortal? Furthermore, while I think I shall say nothing of the others, at any rate the Isthmian, your own Master of the Games, Mummius tore from his base and dedicated to Zeus — disgusting ignorance! — illiterate creature that he was, totally unfamiliar with the proprieties, treating the brother as a votive offering! It was he who took the Philip son of Amyntas, which he got from Thespiae, and labelled it Zeus, and also the lads from Pheneüs he labelled Nestor and Priam respectively! But the Roman mob, as might have been expected, imagined they were beholding those very heroes, and not mere Arcadians from Pheneüs.
17. Pliny The Elder, Natural History, 7.34, 34.28-34.29, 36.42 (1st cent. CE - 1st cent. CE)

18. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)

19. Quintilian, Institutes of Oratory, 6.2.20, 10.1.125-10.1.131 (1st cent. CE - 1st cent. CE)

6.2.20.  The pathos of the Greeks, which we correctly translate by emotion, is of a different character, and I cannot better indicate the nature of the difference than by saying that ethos rather resembles comedy and pathos tragedy. For pathos is almost entirely concerned with anger, dislike, fear, hatred and pity. It will be obvious to all what topics are appropriate to such appeals and I have already spoken on the subject in discussing the exordium and the peroration.
20. Seneca The Younger, Letters, 88 (1st cent. CE - 1st cent. CE)

21. Suetonius, Augustus, 33.1 (1st cent. CE - 2nd cent. CE)

22. Cassius Dio, Roman History, 52.36.1-52.36.3 (2nd cent. CE - 3rd cent. CE)

52.36.1.  Therefore, if you desire to become in very truth immortal, act as I advise; and, furthermore, do you not only yourself worship the divine Power everywhere and in every way in accordance with the traditions of our fathers, but compel all others to honour it. 52.36.2.  Those who attempt to distort our religion with strange rites you should abhor and punish, not merely for the sake of the gods (since if a man despises these he will not pay honour to any other being), but because such men, by bringing in new divinities in place of the old, persuade many to adopt foreign practices, from which spring up conspiracies, factions, and cabals, which are far from profitable to a monarchy. Do not, therefore, permit anybody to be an atheist or a sorcerer. 52.36.3.  Soothsaying, to be sure, is a necessary art, and you should by all means appoint some men to be diviners and augurs, to whom those will resort who wish to consult them on any matter; that there ought to be no workers in magic at all. For such men, by speaking the truth sometimes, but generally falsehood, often encourage a great many to attempt revolutions.
23. Lucian, Apology, 15 (2nd cent. CE - 2nd cent. CE)

24. Lucian, The Double Indictment, 27 (2nd cent. CE - 2nd cent. CE)

27. Gentlemen, the defendant was no more than a boy — he still spoke with his native accent, and might at any moment have exhibited himself in the garb of an Assyrian — when I found him wandering up and down Ionia, at a loss for employment. I took him in hand; I gave him an education; and, convinced of his capabilities and of his devotion to me (for he was my very humble servant in those days, and had no admiration to spare for anyone else), I turned my back upon the many suitors who sought my hand, upon the wealthy, the brilliant and the high born, and betrothed myself to this monster of ingratitude; upon this obscure pauper boy I bestowed the rich dowry of my surpassing eloquence, brought him to be enrolled among my own people, and made him my fellow citizen, to the bitter mortification of his unsuccessful rivals. When he formed the resolution of travelling, in order to make his good fortune known to the world, I did not remain behind: I accompanied him everywhere, from city to city, shedding my lustre upon him, and clothing him in honour and renown. of our travels in Greece and Ionia, I say nothing: he expressed a wish to visit Italy: I sailed the Ionian Sea with him, and attended him even as far as Gaul, scattering plenty in his path.For a long time he consulted my wishes in everything, was unfailing in his attendance upon me, and never passed a night away from my side.
25. Lucian, Salaried Posts In Great Houses, 27 (2nd cent. CE - 2nd cent. CE)

26. Philostratus The Athenian, Lives of The Sophists, 626 (2nd cent. CE



Subjects of this text:

subject book bibliographic info
achilles tatius, and the leucippe and clitophon Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
antiphon Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
argument Maso, CIcero's Philosophy (2022) 13
aristotle Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
artemis, of ephesus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
athena Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
cicero, pro sex. roscio amerino Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
cicero, references to the furies Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
clodia Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
constantine Czajkowski et al., Law in the Roman Provinces (2020) 469
croesus, king of lydia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
daphnis and chloe Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
delphi, guides at Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
dignitas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
diocletian Czajkowski et al., Law in the Roman Provinces (2020) 469
disunity Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
division Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
domitius tullus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
dyck, a. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
education Czajkowski et al., Law in the Roman Provinces (2020) 469
eloquence / eloquentia Maso, CIcero's Philosophy (2022) 13
emotion Maso, CIcero's Philosophy (2022) 13
ennius Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
furies Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
grammarian Czajkowski et al., Law in the Roman Provinces (2020) 469
greece, and roman culture Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
group Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
guides Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
hellenism Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
hercules Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
house, reflective of identity and power Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
humour Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
ideal orator Maso, CIcero's Philosophy (2022) 13
identity, construction of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
incongruity Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
inscriptions Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
kennedy, d. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
liberal arts' Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 219
mystagogi Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
objects, and identity Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
objects, and inscriptions Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
objects, and meaning Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
objects, viewer understanding of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
orators Czajkowski et al., Law in the Roman Provinces (2020) 469
periēgetai Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
plato Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
pliny the younger Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
prosopopoeia Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
psychology Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
quintilian, on seneca Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 219
quintilian Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
release/relief theory Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
responsibility Maso, CIcero's Philosophy (2022) 13
rhetoric Czajkowski et al., Law in the Roman Provinces (2020) 469; Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
rhētōr Czajkowski et al., Law in the Roman Provinces (2020) 469
rome, forum of peace, cosmic significance of spoils in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
roscius, sex. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
science Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
seneca the younger, educational theory of Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 219
seneca the younger, quintilians judgment on Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 219
society / societas Maso, CIcero's Philosophy (2022) 13
sophists Czajkowski et al., Law in the Roman Provinces (2020) 469
stroh, w. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
suetonius Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
superiority theory Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
syracuse Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
tragedy Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
tullius cicero, m., and decorum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
tullius cicero, m., and humanitas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
tullius cicero, m., and the de oratore Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
tullius cicero, m., as collector Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
tullius cicero, m., on the roman house Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
tullius cicero, m., villa at tusculum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
unity Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 229
utilitas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 64
verres, c., appropriates art works in syracuse Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
viewers, and literacy Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 118
vipsanius agrippa, m. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137