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Tiresias: The Ancient Mediterranean Religions Source Database



2298
Cicero, On Laws, 2.10-2.11
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Intertexts (texts cited often on the same page as the searched text):

4 results
1. Cicero, On Laws, 1.17-1.18, 1.42-1.44, 2.8, 2.11 (2nd cent. BCE - 1st cent. BCE)

2. Cicero, On Duties, 1.53, 3.63, 3.69 (2nd cent. BCE - 1st cent. BCE)

1.53. Gradus autem plures sunt societatis hominum. Ut enim ab illa infinita discedatur, propior est eiusdem gentis, nationis, linguae, qua maxime homines coniunguntur; interius etiam est eiusdem esse civitatis; multa enim sunt civibus inter se communia, forum, fana, porticus, viae, leges, iura: iudicia, suffragia, consuetudines praeterea et familiaritates multisque cum multis res rationesque contractae. Artior vero colligatio est societatis propinquorum; ab illa enim immensa societate humani generis in exiguum angustumque concluditur. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 3.69. Hoc quamquam video propter depravationem consuetudinis neque more turpe haberi neque aut lege sanciri aut iure civili, tamen naturae lege sanctum est. Societas est enim (quod etsi saepe dictum est, dicendum est tamen saepius), latissime quidem quae pateat, omnium inter omnes, interior eorum, qui eiusdem gentis sint, propior eorum, qui eiusdem civitatis. Itaque maiores aliud ius gentium, aliud ius civile esse voluerunt; quod civile, non idem continuo gentium, quod autem gentium, idem civile esse debet. Sed nos veri iuris germanaeque iustitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Eas ipsas utinam sequeremur! feruntur enim ex optimis naturae et veritatis exemplis. 1.53.  Then, too, there are a great many degrees of closeness or remoteness in human society. To proceed beyond the universal bond of our common humanity, there is the closer one of belonging to the same people, tribe, and tongue, by which men are very closely bound together; it is a still closer relation to be citizens of the same city-state; for fellow-citizens have much in common — forum, temples colonnades, streets, statutes, laws, courts, rights of suffrage, to say nothing of social and friendly circles and diverse business relations with many. But a still closer social union exists between kindred. Starting with that infinite bond of union of the human race in general, the conception is now confined to a small and narrow circle. 3.63.  Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. 3.69.  Owing to the low ebb of public sentiment, such a method of procedure, I find, is neither by custom accounted morally wrong nor forbidden either by statute or by civil law; nevertheless it is forbidden by the moral law. For there is a bond of fellowship — although I have often made this statement, I must still repeat it again and again — which has the very widest application, uniting all men together and each to each. This bond of union is closer between those who belong to the same nation, and more intimate still between those who are citizens of the same city-state. It is for this reason that our forefathers chose to understand one thing by the universal law and another by the civil law. The civil law is not necessarily also the universal law; but the universal law ought to be also the civil law. But we possess no substantial, life-like image of true Law and genuine Justice; a mere outline sketch is all that we enjoy. I only wish that we were true even to this; for, even as it is, it is drawn from the excellent models which Nature and Truth afford.
3. Seneca The Younger, Letters, 95.4 (1st cent. CE - 1st cent. CE)

4. Gaius, Instiutiones, 1.1 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
antiochus of ascalon Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
cicero, and law of nature Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 28, 154
codes, justinian Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133, 137
codes, theodosian Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133, 137
ius antiquum, civile Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
ius antiquum, gentium Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
ius antiquum, naturale Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
ius antiquum, publicum Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
law, civil Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 137
law, constitutional Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
law, natural Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133, 137
law, private Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
law of nature, and stoicism Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
law of nature, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
law of nature, officia of Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 28, 154
lawyers Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
magistrates Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
mosaic law, for ordinary people Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 28
nature, philos and stoics views of Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
panaetius Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
posidonius Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
sacra Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
stoics/stoicism, natural law Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154
temple Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 137
tradition, roman religious' Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 137
ulpianus, domitius Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 133
wise man, katoryvmata of Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 154