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Tiresias: The Ancient Mediterranean Religions Source Database



2303
Cicero, De Oratore, 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;For who is ignorant that the highest power of an orator consists in exciting the minds of men to anger, or to hatred, or to grief, or in recalling them from these more violent emotions to gentleness and compassion? which power will never be able to effect its object by eloquence, unless in him who has obtained a thorough insight into the nature of mankind, and all the passions of humanity, and those causes by which our minds are either impelled or restrained.


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

20 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 Divination, 2.3 (2nd cent. BCE - 1st cent. BCE)

2.3. Quibus rebus editis tres libri perfecti sunt de natura deorum, in quibus omnis eius loci quaestio continetur. Quae ut plane esset cumulateque perfecta, de divinatione ingressi sumus his libris scribere; quibus, ut est in animo, de fato si adiunxerimus, erit abunde satis factum toti huic quaestioni. Atque his libris adnumerandi sunt sex de re publica, quos tum scripsimus, cum gubernacula rei publicae tenebamus. Magnus locus philosophiaeque proprius a Platone, Aristotele, Theophrasto totaque Peripateticorum familia tractatus uberrime. Nam quid ego de Consolatione dicam? quae mihi quidem ipsi sane aliquantum medetur, ceteris item multum illam profuturam puto. Interiectus est etiam nuper liber is, quem ad nostrum Atticum de senectute misimus; in primisque, quoniam philosophia vir bonus efficitur et fortis, Cato noster in horum librorum numero ponendus est. 2.3. After publishing the works mentioned I finished three volumes On the Nature of the Gods, which contain a discussion of every question under that head. With a view of simplifying and extending the latter treatise I started to write the present volume On Divination, to which I plan to add a work on Fate; when that is done every phase of this particular branch of philosophy will be sufficiently discussed. To this list of works must be added the six volumes which I wrote while holding the helm of state, entitled On the Republic — a weighty subject, appropriate for philosophic discussion, and one which has been most elaborately treated by Plato, Aristotle, Theophrastus, and the entire peripatetic school. What need is there to say anything of my treatise On Consolation? For it is the source of very great comfort to me and will, I think, be of much help to others. I have also recently thrown in that book On Old Age, which I sent my friend Atticus; and, since it is by philosophy that a man is made virtuous and strong, my Cato is especially worthy of a place among the foregoing books. 2.3. Nevertheless Democritus jests rather prettily for a natural philosopher — and there is no more arrogant class — when he says:No one regards the things before his feet,But views with care the regions of the sky.And yet Democritus gives his approval to divination by means of entrails only to the extent of believing that their condition and colour indicate whether hay and other crops will be abundant or the reverse, and he even thinks that the entrails give signs of future health or sickness. O happy mortal! He never failed to have his joke — that is absolutely certain. But was he so amused with petty trifles as to fail to see that his theory would be plausible only on the assumption that the entrails of all cattle changed to the same colour and condition at the same time? But if at the same instant the liver of one ox is smooth and full and that of another is rough and shrunken, what inference can be drawn from the condition and colour of the entrails?
6. Cicero, On Fate, 3 (2nd cent. BCE - 1st cent. BCE)

7. Cicero, On The Ends of Good And Evil, 1.14-1.15, 1.22, 3.3, 4.7 (2nd cent. BCE - 1st cent. BCE)

1.14. nam cum ad me in Cumanum salutandi causa uterque venisset, pauca primo inter nos inter nos primo BE de litteris, quarum summum erat in utroque studium, deinde Torquatus: Quoniam nacti te, nacti te VN 2 hac tite A 1 BER, N 1 (ut videtur); hac die A 2 inquit, sumus aliquando otiosum, certe audiam, quid sit, quod Epicurum nostrum non tu quidem oderis, ut fere faciunt, qui ab eo dissentiunt, sed certe non probes, eum quem ego arbitror unum vidisse verum maximisque erroribus animos hominum liberavisse et omnia tradidisse, quae pertinerent pertinent R ad bene beateque vivendum. sed existimo te, sicut nostrum Triarium, minus ab eo delectari, quod ista Platonis, Aristoteli, aristoteli A 1 aristotili E aristotilis Theophrasti orationis ornamenta neglexerit. nam illud illuc NV ad illud A 2 quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. 1.15. Vide, quantum, inquam, fallare, fallare A. Man. fallere Torquate. oratio me istius philosophi non offendit; nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; et tamen ego a philosopho, si afferat eloquentiam, non asperner, si non habeat, non admodum flagitem. re mihi non aeque satisfacit, satis facit R satisfecit et quidem locis pluribus. plurimis BE sed quot homines, tot sententiae; falli igitur possumus. Quam ob rem tandem, inquit, non satisfacit? te enim iudicem aequum puto, modo quae dicat ille bene noris. 1.22. Iam in altera altera in BE philosophiae parte, quae est quaerendi ac disserendi, quae logikh/ logice ABERN loyce V dicitur, iste vester plane, ut mihi quidem videtur, inermis ac nudus nudus mundus BE est. tollit definitiones, nihil de dividendo ac partiendo docet, non quo modo efficiatur concludaturque ratio tradit, non qua via captiosa solvantur ambigua distinguantur ostendit; iudicia rerum in sensibus ponit, quibus si semel aliquid falsi pro vero probatum sit, sublatum esse omne iudicium veri et falsi putat. 3.3. ipse etiam dicit dicit cf. p. 13, 24—29 Epicurus ne ne nec RNV argumentandum quidem esse de voluptate, quod sit positum iudicium eius in sensibus, ut commoneri nos satis sit, nihil attineat doceri. quare illa nobis simplex fuit in utramque partem disputatio. nec enim in Torquati sermone quicquam sermone quicquam VN 2 sermone nec quicquam (quitquam ABE) implicatum inpl. R aut tortuosum fuit, nostraque, ut mihi videtur, dilucida oratio. Stoicorum autem non ignoras quam sit subtile vel spinosum potius disserendi genus, idque cum Graecis tum magis nobis, quibus etiam verba parienda sunt inponendaque nova rebus novis nomina. quod quidem nemo mediocriter doctus mirabitur cogitans in omni arte, cuius usus vulgaris communisque non sit, multam novitatem nominum esse, cum constituantur earum rerum vocabula, quae in quaque arte versentur. 4.7. Totum genus hoc Zeno et qui ab eo sunt aut non potuerunt tueri aut noluerunt, certe reliquerunt. add. Cobet Mnemosyn. nov. ser. III p. 99 quamquam scripsit artem rhetoricam Cleanthes, Chrysippus etiam, sed sic, ut, si quis obmutescere concupierit, nihil aliud legere debeat. itaque vides, quo modo loquantur. nova verba fingunt, deserunt usitata. At quanta cotur! mundum hunc omnem oppidum esse nostrum! incendi incendi ABERN 1 incendit N 2 V igitur igitur ergo BE eos, qui audiunt, vides. quantam rem agas, quantam rem agas = quid efficere quis possit, quod (ut illi Stoicorum conatus) tantum sit, ut Circeiis qui habitet cet. agat (t ab alt. m. in ras. ) N ut Circeiis qui habitet totum hunc mundum suum municipium esse existimet? Quid? ille incendat? restinguet citius, si ardentem acceperit. Ista ipsa, ista ipsa p. 118, 29 sqq. quae tu breviter: regem, dictatorem, divitem solum esse sapientem, a te quidem apte ac rotunde; quippe; habes enim a rhetoribus; illorum vero ista ipsa quam exilia de virtutis vi! quam tantam volunt esse, ut beatum per se efficere possit. pungunt quasi pungunt enim quasi BE aculeis interrogatiunculis angustis, quibus etiam qui assentiuntur nihil commutantur animo et idem abeunt, qui venerant. res enim fortasse verae, certe graves, non ita tractantur, ut debent, sed aliquanto minutius. 3.3.  In fact Epicurus himself declares that there is no occasion to argue about pleasure at all: its criterion resides in the senses, so that proof is entirely superfluous; a reminder of the facts is all that is needed. Therefore our preceding debate consisted of a simple statement of the case on either side. There was nothing abstruse or intricate in the discourse of Torquatus, and my own exposition was, I believe, as clear as daylight. But the Stoics, as you are aware, affect an exceedingly subtle or rather crabbed style of argument; and if the Greeks find it so, still more must we, who have actually to create a vocabulary, and to invent new terms to convey new ideas. This necessity will cause no surprise to anyone of moderate learning, when he reflects that in every branch of science lying outside the range of common everyday practice there must always be a large degree of novelty in the vocabulary, when it comes to fixing a terminology to denote the conceptions with which the science in question deals. 4.7.  This whole field Zeno and his successors were either unable or unwilling to discover; at all events they left it untouched. Cleanthes it is true wrote a treatise on rhetoric, and Chrysippus wrote one too, but what are they like? why, they furnish a complete manual for anyone whose ambition is to hold his tongue; you can judge then of their style, coining new words, discarding those approved by use. 'But,' you will say, 'think how vast are the themes that they essay! for example, that this entire universe is our own town.' You see the magnitude of a Stoic's task, to convince an inhabitant of Circeii that the whole vast world is his own borough! 'If so, he must rouse his audience to enthusiasm.' What? a Stoic rouse enthusiasm? He is much more likely to extinguish any enthusiasm the student may have had to begin with. Even those brief maxims that you propounded, that the Wise Man alone is king, dictator, millionaire, — neatly rounded off no doubt as you put them: of course, for you learnt them from professors of rhetoric; — but how bald those very maxims, on the lips of the Stoics, when they talk about the potency of virtue, — virtue which they rate so highly that it can of itself, they say, confer happiness! Their meagre little syllogisms are mere pin‑pricks; they may convince the intellect, but they cannot convert the heart, and the hearer goes away no better than he came. What they say is possibly true, and certainly important; but the way in which they say it is wrong; it is far too petty.
8. Cicero, On Invention, 1.1 (2nd cent. BCE - 1st cent. BCE)

1.1. Saepe et multum hoc mecum cogitavi, bonine an mali plus attulerit hominibus et civitatibus copia di- cendi ac summum eloquentiae studium. nam cum et nostrae rei publicae detrimenta considero et maxi- marum civitatum veteres animo calamitates colligo, non minimam video per disertissimos homines in- vectam partem incommodorum; cum autem res ab nostra memoria propter vetustatem remotas ex litte- rarum monumentis repetere instituo, multas urbes constitutas, plurima bella restincta, firmissimas socie- tates, sanctissimas amicitias intellego cum animi ra- tione tum facilius eloquentia comparatas. ac me quidem diu cogitantem ratio ipsa in hanc potissimum sententiam ducit, ut existimem sapientiam sine elo- quentia parum prodesse civitatibus, eloquentiam vero sine sapientia nimium obesse plerumque, prodesse numquam. quare si quis omissis rectissimis atque honestissimis studiis rationis et officii consumit omnem operam in exercitatione dicendi, is inutilis sibi, per- niciosus patriae civis alitur; qui vero ita sese armat eloquentia, ut non oppugnare commoda patriae, sed pro his propugnare possit, is mihi vir et suis et pu- blicis rationibus utilissimus atque amicissimus civis fore videtur.
9. Cicero, On Laws, 1.40 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, On Duties, 1.2-1.3 (2nd cent. BCE - 1st cent. BCE)

1.2. Quam ob rem disces tu quidem a principe huius aetatis philosophorum, et disces, quam diu voles; tam diu autem velle debebis, quoad te, quantum proficias, non paenitebit; sed tamen nostra legens non multum a Peripateticis dissidentia, quoniam utrique Socratici et Platonici volumus esse, de rebus ipsis utere tuo iudicio (nihil enim impedio), orationem autem Latinam efficies profecto legendis nostris pleniorem. Nec vero hoc arroganter dictum existimari velim. Nam philosophandi scientiam concedens multis, quod est oratoris proprium, apte, distincte, ornate dicere, quoniam in eo studio aetatem consumpsi, si id mihi assumo, videor id meo iure quodam modo vindicare. 1.3. Quam ob rem magnopere te hortor, mi Cicero, ut non solum orationes meas, sed hos etiam de philosophia libros, qui iam illis fere se aequarunt, studiose legas; vis enim maior in illis dicendi, sed hoc quoque colendum est aequabile et temperatum orationis genus. Et id quidem nemini video Graecorum adhuc contigisse, ut idem utroque in genere elaboraret sequereturque et illud forense dicendi et hoc quietum disputandi genus, nisi forte Demetrius Phalereus in hoc numero haberi potest, disputator subtilis, orator parum vehemens, dulcis tamen, ut Theophrasti discipulum possis agnoscere. Nos autem quantum in utroque profecerimus, aliorum sit iudicium, utrumque certe secuti sumus.
11. Cicero, De Oratore, 1.17, 1.54, 3.59-3.61, 3.72, 3.142-3.143 (2nd cent. BCE - 1st cent. BCE)

1.17. Est enim et scientia comprehendenda rerum plurimarum, sine qua verborum volubilitas iis 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. 1.54. sed, cum illis cognitionem rerum concesserit, quod in ea solum illi voluerint elaborare, tractationem orationis, quae sine illa scientia est nulla, sibi adsumet; hoc enim est proprium oratoris, quod saepe iam dixi, oratio gravis et ornata et hominum sensibus ac mentibus accommodata. 3.59. Sed quod erant quidam eique multi, qui aut in re publica propter ancipitem, quae non potest esse seiuncta, faciendi dicendique sapientiam florerent, ut Themistocles, ut Pericles, ut Theramenes, aut, qui minus ipsi in re publica versarentur, sed huius tamen eiusdem sapientiae doctores essent, ut Gorgias, Thrasymachus, Isocrates, inventi sunt, qui, cum ipsi doctrina et ingeniis abundarent, a re autem civili et a negotiis animi quodam iudicio abhorrerent, hanc dicendi exercitationem exagitarent atque contemnerent; 3.60. quorum princeps Socrates fuit, is qui omnium eruditorum testimonio totiusque iudicio Graeciae cum prudentia et acumine et venustate et subtilitate tum vero eloquentia, varietate, copia, quam se cumque in partem dedisset omnium fuit facile princeps, eis que, qui haec, quae nunc nos quaerimus, tractarent, agerent, docerent, cum nomine appellarentur uno, quod omnis rerum optimarum cognitio atque in eis exercitatio philosophia nominaretur, hoc commune nomen eripuit sapienterque sentiendi et ornate dicendi scientiam re cohaerentis disputationibus suis separavit; cuius ingenium variosque sermones immortalitati scriptis suis Plato tradidit, cum ipse litteram Socrates nullam reliquisset. 3.61. Hinc discidium illud exstitit quasi linguae atque cordis, absurdum sane et inutile et reprehendendum, ut alii nos sapere, alii dicere docerent. Nam cum essent plures orti fere a Socrate, quod ex illius variis et diversis et in omnem partem diffusis disputationibus alius aliud apprehenderat, proseminatae sunt quasi familiae dissentientes inter se et multum disiunctae et dispares, cum tamen omnes se philosophi Socraticos et dici vellent et esse arbitrarentur. 3.72. Namque, ut ante dixi, veteres illi usque ad Socratem omnem omnium rerum, quae ad mores hominum, quae ad vitam, quae ad virtutem, quae ad rem publicam pertinebant, cognitionem et scientiam cum dicendi ratione iungebant; postea dissociati, ut exposui, a Socrate diserti a doctis et deinceps a Socraticis item omnibus philosophi eloquentiam despexerunt, oratores sapientiam, neque quicquam ex alterius parte tetigerunt, nisi quod illi ab his aut ab illis hi mutuarentur; ex quo promisce haurirent, si manere in pristina communione voluissent. 3.142. Nunc sive qui volet, eum philosophum, qui copiam nobis rerum orationisque tradat, per me appellet oratorem licet; sive hunc oratorem, quem ego dico sapientiam iunctam habere eloquentiae, philosophum appellare malet, non impediam; dum modo hoc constet, neque infantiam eius, qui rem norit, sed eam explicare dicendo non queat, neque inscientiam illius, cui res non suppetat, verba non desint, esse laudandam; quorum si alterum sit optandum, malim equidem indisertam prudentiam quam stultitiam loquacem; sin quaerimus quid unum excellat ex omnibus, docto oratori palma danda est; 3.143. quem si patiuntur eundem esse philosophum, sublata controversia est; sin eos diiungent, hoc erunt inferiores, quod in oratore perfecto inest illorum omnis scientia, in philosophorum autem cognitione non continuo inest eloquentia; quae quamvis contemnatur ab eis, necesse est tamen aliquem cumulum illorum artibus adferre videatur.' Haec cum Crassus dixisset, parumper et ipse conticuit et a ceteris silentium fuit.
12. Cicero, In Pisonem, 46 (2nd cent. BCE - 1st cent. BCE)

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

14. Cicero, Paradoxa Stoicorum, 2 (2nd cent. BCE - 1st cent. BCE)

15. Cicero, Pro S. Roscio Amerino, 47, 50, 67, 46 (2nd cent. BCE - 1st cent. BCE)

16. Cicero, Tusculan Disputations, 2.8 (2nd cent. BCE - 1st cent. BCE)

2.8. nam, ut Platonem reliquosque Socraticos et deinceps eos, qui ab his profecti sunt, legunt omnes, etiam qui illa aut non adprobant appr. KV c R c (ad|adp. R 1 ) aut non studiosissime consectantur, Philosophia 283, 23 consectantur H consecrantur R 1 V 1 ( corr. R c V c ) Epicurum autem et Metrodorum non fere praeter suos quisquam in manus sumit, sic hos Latinos i soli legunt, qui illa recte dici putant. nobis autem videtur, quicquid litteris mandetur, id commendari omnium eruditorum lectioni lectione K si G 1 decere; nobis... 28 decere H nec, si id id post si del. Ba.; cf. comm. ipsi minus consequi possumus, idcirco minus id ita faciendum esse sentimus.
17. 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
18. Quintilian, Institutes of Oratory, 6.2.20 (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.
19. Suetonius, Augustus, 33.1 (1st cent. CE - 2nd cent. CE)

20. 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.


Subjects of this text:

subject book bibliographic info
antiphon Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
aristotle, cicero on Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
cicero, on epicureans Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
cicero, on philosophy Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
cicero, on plato and aristotle Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
cicero, on stoicism Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
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
cicero Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
clodia Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
determinism, dialectic Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
dyck, a. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
eloquence Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209
emotions Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209
ennius Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
epicureanism Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
furies Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
kennedy, d. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
mackendrick, p. Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
persuasion Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209
philosophy (as a discipline) Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209
plato, cicero on Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
politics Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
prosopopoeia Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
rhetoric' Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 286
rhetoric Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209
roscius, sex. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
statesman Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209
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
tragedy Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
vipsanius agrippa, m. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
wisdom Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 209