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Tiresias: The Ancient Mediterranean Religions Source Database



2373
Cicero, Pro Rabirio Postumo, 17


nan[45] These arguments ought to be quite sufficient for men who are of a just disposition; and mere than sufficient for you, who we feel sure are men of the greatest justice. But, in order fully to satisfy everybody's suspicions, or malevolence, or even cruelty, we will take this statement too. “Postumus is hiding his money; the king's riches are concealed.” Is there any one of all this people who would like to have all the property of Caius Rabirius Postumus knocked down to him for one single sesterce? But miserable man that I am! with what great pain do I say this, — Come, Postumus, are you the son of Caius Curius, the son, as far as his judgment and inclination go, of Caius Rabirius, not in reality and by nature the son of his sister? Are you the man who is so liberal to all his relations; whose kindness has enriched many men; who has never wasted anything; who has never spent any money on any profligacy? and all your property, O Postumus, knocked down by me for one single sesterce? Oh how miserable and bitter is my office as an auctioneer! [46] But he, miserable man, even wishes to be convicted by you; and to have his property sold, so that every one may be repaid his principal. He has no concern about anything except his own good faith. Nor will you, if you should, in his case, think fit to forget your habitual humanity, be able to take from him anything beyond his property. [47] But, O judges, I beg and entreat you not to forget that usual course of yours, and so much the more as in this instance money which he has nothing to do with is being claimed of a man who is not even repaid his own. Odium is sought to be stirred up against a man, who ought to find an ally in the general pity. But now, since, as I hope, I have discharged as well as I have been able to, the obligations of good faith to you, O Postumus, I will give you also the aid of my tears, as I well may; for I saw abundant tears shed by you at the time of my own misfortune. That miserable night is constantly present to the eyes of all my friends, on which you came to me with your forces, and devoted yourself wholly to me. You supported me at that time of my departure with your companions, with your protection, and even as much gold as that time would admit of. During the time of my absence you were never deficient in comforting and aiding my children, or my wife. I can produce many men who have been recalled from banishment as witnesses of your liberality; conduct which I have often heard was of the greatest assistance to your father, whose behaviour was like your own, when he was tried for his life. [48] But at present I am afraid of everything: I dread even the unpopularity which your very kindness of disposition may provoke. Already the weeping of so many men as we behold indicates how beloved you are by your own relations; but, as for me, grief enfeebles and stifles my voice. I do entreat you, O judges, do not deprive this most excellent man, than whom no more virtuous man has ever lived, of the name of a Roman knight, of the enjoyment of this light, and of the pleasure of beholding you. He begs nothing else of you, except to be allowed with uplifted eyes to behold this city, and to pace around the forum; a pleasure which fortune would have already deprived him of; if the power of one single friend had not come to his assistance.END


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

6 results
1. Cicero, Brutus, 58-60, 57 (2nd cent. BCE - 1st cent. BCE)

57. dicitur etiam C. Flaminius, is qui tribunus plebis legem de agro Gallico et Piceno viritim dividundo tulerit, qui consul apud Trasumennum Tarsumennum L ; cf. Quint. i. 5, 13 sit tulerit... sit L : tulit... est Schütz interfectus, ad populum valuisse dicendo. Q. etiam Maximus Verrucosus orator habitus est temporibus illis et Q. Metellus, is qui bello Punico secundo cum L. Veturio Philone consul fuit. quem vero exstet et de quo sit memoriae proditum de quo ... proditum incl. Jahn eloquen- tem fuisse et ita esse habitum, primus est M. Cornelius Cethegus, cuius eloquentiae est auctor et idoneus quidem mea sententia Q. Ennius, praesertim cum et ipse eum audi- verit et scribat de mortuo: ex quo nulla suspicio est amici tiae causa esse mentitum mentitum L : ementitum Bake .
2. Cicero, Brutus, 58-60, 57 (2nd cent. BCE - 1st cent. BCE)

57. dicitur etiam C. Flaminius, is qui tribunus plebis legem de agro Gallico et Piceno viritim dividundo tulerit, qui consul apud Trasumennum Tarsumennum L ; cf. Quint. i. 5, 13 sit tulerit... sit L : tulit... est Schütz interfectus, ad populum valuisse dicendo. Q. etiam Maximus Verrucosus orator habitus est temporibus illis et Q. Metellus, is qui bello Punico secundo cum L. Veturio Philone consul fuit. quem vero exstet et de quo sit memoriae proditum de quo ... proditum incl. Jahn eloquen- tem fuisse et ita esse habitum, primus est M. Cornelius Cethegus, cuius eloquentiae est auctor et idoneus quidem mea sententia Q. Ennius, praesertim cum et ipse eum audi- verit et scribat de mortuo: ex quo nulla suspicio est amici tiae causa esse mentitum mentitum L : ementitum Bake .
3. Cicero, In Verrem, 5.14.36 (2nd cent. BCE - 1st cent. BCE)

4. Cicero, Pro Rabirio Postumo, 16 (2nd cent. BCE - 1st cent. BCE)

5. Dionysius of Halycarnassus, Roman Antiquities, 5.17.2-5.17.6 (1st cent. BCE - 1st cent. BCE)

5.17.2.  They were met by the senate, which had decreed a triumph in honour of their leader, and also by all the people, who received the army with bowls of wine and tables spread with viands. When they came into the city, the consul triumphed according to the custom followed by the kings when they conducted the trophy-bearing processions and the sacrifices, and having consecrated the spoils to the gods, he observed that day as sacred and gave a banquet to the most distinguished of the citizens. But on the next day he arrayed himself in dark clothing, and placing the body of Brutus, suitably adorned, upon a magnificent bier in the Forum, he called the people together in assembly, and advancing to the tribunal, delivered the funeral oration in his honour. 5.17.3.  Whether Valerius was the first who introduced this custom among the Romans or whether he found it already established by the kings and adopted it, I cannot say for certain; but I do know from my acquaintance with universal history, as handed down by the most ancient poets and the most celebrated historians, that it was an ancient custom instituted by the Romans to celebrate the virtues of illustrious men at their funerals and that the Greeks were not the authors of it. 5.17.4.  For although these writers have given accounts of funeral games, both gymnastic and equestrian, held in honour of famous men by their friends, as by Achilles for Patroclus and, before that, by Heracles for Pelops, yet none of them makes any mention of eulogies spoken over the deceased except the tragic poets at Athens, who, out of flattery to their city, invented this legend also in the case of those who were buried by Theseus. For it was only at some late period that the Athenians added to their custom the funeral oration, having instituted it either in honour of those who died in defence of their country at Artemisium, Salamis and Plataea, or on account of the deeds performed at Marathon. But even the affair at Marathon — if, indeed, the eulogies delivered in honour of the deceased really began with that occasion — was later than the funeral of Brutus by sixteen years. 5.17.5.  However, if anyone, without stopping to investigate who were the first to introduce these funeral orations, desires to consider the custom in itself and to learn in which of the two nations it is seen at its best, he will find that it is observed more wisely among the Romans than among the Athenians. For, whereas the Athenians seem to have ordained that these orations should be pronounced at the funerals of those only who have died in war, believing that one should determine who are good men solely on the basis of the valour they show at their death, even though in other respects they are without merit 5.17.6.  the Romans, on the other hand, appointed this honour to be paid to all their illustrious men, whether as commanders in war or as leaders in the civil administration they have given wise counsels and performed noble deeds, and this not alone to those who have died in war, but also to those who have met their end in any manner whatsoever, believing that good men deserve praise for every virtue they have shown during their lives and not solely for the single glory of their death.
6. Pliny The Elder, Natural History, 7.139 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
aggression Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
compassion Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
culture/cultural Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
emotions Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
funeral speech Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
laudatio funebris Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
political culture' Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 155
political culture Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 155