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Cicero, Pro Archia, 14

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

10 results
1. Cicero, On Laws, 2.62 (2nd cent. BCE - 1st cent. BCE)

2. Cicero, De Oratore, 2.335 (2nd cent. BCE - 1st cent. BCE)

2.335. Controversia autem est inter hominum sententias aut in illo, utrum sit utilius; aut etiam, cum id convenit, certatur, utrum honestati potius an utilitati consulendum sit; quae quia pugnare inter se saepe videntur, qui utilitatem defendet, enumerabit commoda pacis, opum, potentiae, vectigalium, praesidi militum, ceterarum rerum, quarum fructum utilitate metimur, itemque incommoda contrariorum; qui ad dignitatem impellit, maiorum exempla, quae erant vel cum periculo gloriosa, conliget, posteritatis immortalem memoriam augebit, utilitatem ex laude nasci defendet semperque eam cum dignitate esse coniunctam.
3. Cicero, Letters To His Friends, 6.6 (2nd cent. BCE - 1st cent. BCE)

4. Cicero, Pro Archia, 22-23, 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.
5. Sallust, Iugurtha, 4.6 (1st cent. BCE - 1st cent. BCE)

6. Vitruvius Pollio, On Architecture, 1.3.2 (1st cent. BCE - 1st cent. BCE)

7. Quintilian, Institutes of Oratory, 12.2.29-12.2.30 (1st cent. CE - 1st cent. CE)

12.2.29.  But it is desirable that we should not restrict our study to the precepts of philosophy alone. It is still more important that we should know and ponder continually all the noblest sayings and deeds that have been handed down to us from ancient times. And assuredly we shall nowhere find a larger or more remarkable store of these than in the records of our own country. 12.2.30.  Who will teach courage, justice, loyalty, self-control, simplicity, and contempt of grief and pain better than men like Fabricius, Curius, Regulus, Decius, Mucius and countless others? For if the Greeks bear away the palm for moral precepts, Rome can produce more striking examples of moral performance, which is a far greater thing.
8. Augustine, The City of God, 1.24, 5.17-5.18 (4th cent. CE - 5th cent. CE)

1.24. Our opponents are offended at our preferring to Cato the saintly Job, who endured dreadful evils in his body rather than deliver himself from all torment by self-inflicted death; or other saints, of whom it is recorded in our authoritative and trustworthy books that they bore captivity and the oppression of their enemies rather than commit suicide. But their own books authorize us to prefer to Marcus Cato, Marcus Regulus. For Cato had never conquered C sar; and when conquered by him, disdained to submit himself to him, and that he might escape this submission put himself to death. Regulus, on the contrary, had formerly conquered the Carthaginians, and in command of the army of Rome had won for the Roman republic a victory which no citizen could bewail, and which the enemy himself was constrained to admire; yet afterwards, when he in his turn was defeated by them, he preferred to be their captive rather than to put himself beyond their reach by suicide. Patient under the domination of the Carthaginians, and constant in his love of the Romans, he neither deprived the one of his conquered body, nor the other of his unconquered spirit. Neither was it love of life that prevented him from killing himself. This was plainly enough indicated by his unhesitatingly returning, on account of his promise and oath, to the same enemies whom he had more grievously provoked by his words in the senate than even by his arms in battle. Having such a contempt of life, and preferring to end it by whatever torments excited enemies might contrive, rather than terminate it by his own hand, he could not more distinctly have declared how great a crime he judged suicide to be. Among all their famous and remarkable citizens, the Romans have no better man to boast of than this, who was neither corrupted by prosperity, for he remained a very poor man after winning such victories; nor broken by adversity, for he returned intrepidly to the most miserable end. But if the bravest and most renowned heroes, who had but an earthly country to defend, and who, though they had but false gods, yet rendered them a true worship, and carefully kept their oath to them; if these men, who by the custom and right of war put conquered enemies to the sword, yet shrank from putting an end to their own lives even when conquered by their enemies; if, though they had no fear at all of death, they would yet rather suffer slavery than commit suicide, how much rather must Christians, the worshippers of the true God, the aspirants to a heavenly citizenship, shrink from this act, if in God's providence they have been for a season delivered into the hands of their enemies to prove or to correct them! And certainly, Christians subjected to this humiliating condition will not be deserted by the Most High, who for their sakes humbled Himself. Neither should they forget that they are bound by no laws of war, nor military orders, to put even a conquered enemy to the sword; and if a man may not put to death the enemy who has sinned, or may yet sin against him, who is so infatuated as to maintain that he may kill himself because an enemy has sinned, or is going to sin, against him? 5.17. For, as far as this life of mortals is concerned, which is spent and ended in a few days, what does it matter under whose government a dying man lives, if they who govern do not force him to impiety and iniquity? Did the Romans at all harm those nations, on whom, when subjugated, they imposed their laws, except in as far as that was accomplished with great slaughter in war? Now, had it been done with consent of the nations, it would have been done with greater success, but there would have been no glory of conquest, for neither did the Romans themselves live exempt from those laws which they imposed on others. Had this been done without Mars and Bellona, so that there should have been no place for victory, no one conquering where no one had fought, would not the condition of the Romans and of the other nations have been one and the same, especially if that had been done at once which afterwards was done most humanely and most acceptably, namely, the admission of all to the rights of Roman citizens who belonged to the Roman empire, and if that had been made the privilege of all which was formerly the privilege of a few, with this one condition, that the humbler class who had no lands of their own should live at the public expense - an alimentary impost, which would have been paid with a much better grace by them into the hands of good administrators of the republic, of which they were members, by their own hearty consent, than it would have been paid with had it to be extorted from them as conquered men? For I do not see what it makes for the safety, good morals, and certainly not for the dignity, of men, that some have conquered and others have been conquered, except that it yields them that most insane pomp of human glory, in which they have received their reward, who burned with excessive desire of it, and carried on most eager wars. For do not their lands pay tribute? Have they any privilege of learning what the others are not privileged to learn? Are there not many senators in the other countries who do not even know Rome by sight? Take away outward show, and what are all men after all but men? But even though the perversity of the age should permit that all the better men should be more highly honored than others, neither thus should human honor be held at a great price, for it is smoke which has no weight. But let us avail ourselves even in these things of the kindness of God. Let us consider how great things they despised, how great things they endured, what lusts they subdued for the sake of human glory, who merited that glory, as it were, in reward for such virtues; and let this be useful to us even in suppressing pride, so that, as that city in which it has been promised us to reign as far surpasses this one as heaven is distant from the earth, as eternal life surpasses temporal joy, solid glory empty praise, or the society of angels the society of mortals, or the glory of Him who made the sun and moon the light of the sun and moon, the citizens of so great a country may not seem to themselves to have done anything very great, if, in order to obtain it, they have done some good works or endured some evils, when those men for this terrestrial country already obtained, did such great things, suffered such great things. And especially are all these things to be considered, because the remission of sins which collects citizens to the celestial country has something in it to which a shadowy resemblance is found in that asylum of Romulus, whither escape from the punishment of all manner of crimes congregated that multitude with which the state was to be founded. 5.18. What great thing, therefore, is it for that eternal and celestial city to despise all the charms of this world, however pleasant, if for the sake of this terrestrial city Brutus could even put to death his son - a sacrifice which the heavenly city compels no one to make? But certainly it is more difficult to put to death one's sons, than to do what is required to be done for the heavenly country, even to distribute to the poor those things which were looked upon as things to be massed and laid up for one's children, or to let them go, if there arise any temptation which compels us to do so, for the sake of faith and righteousness. For it is not earthly riches which make us or our sons happy; for they must either be lost by us in our lifetime, or be possessed when we are dead, by whom we know not, or perhaps by whom we would not. But it is God who makes us happy, who is the true riches of minds. But of Brutus, even the poet who celebrates his praises testifies that it was the occasion of unhappiness to him that he slew his son, for he says, And call his own rebellious seed For menaced liberty to bleed. Unhappy father! howsoe'er The deed be judged by after days. But in the following verse he consoles him in his unhappiness, saying, His country's love shall all o'erbear. There are those two things, namely, liberty and the desire of human praise, which compelled the Romans to admirable deeds. If, therefore, for the liberty of dying men, and for the desire of human praise which is sought after by mortals, sons could be put to death by a father, what great thing is it, if, for the true liberty which has made us free from the dominion of sin, and death, and the devil - not through the desire of human praise, but through the earnest desire of fleeing men, not from King Tarquin, but from demons and the prince of the demons - we should, I do not say put to death our sons, but reckon among our sons Christ's poor ones? If, also, another Roman chief, surnamed Torquatus, slew his son, not because he fought against his country, but because, being challenged by an enemy, he through youthful impetuosity fought, though for his country, yet contrary to orders which he his father had given as general; and this he did, notwithstanding that his son was victorious, lest there should be more evil in the example of authority despised, than good in the glory of slaying an enemy - if, I say, Torquatus acted thus, wherefore should they boast themselves, who, for the laws of a celestial country, despise all earthly good things, which are loved far less than sons? If Furius Camillus, who was condemned by those who envied him, notwithstanding that he had thrown off from the necks of his countrymen the yoke of their most bitter enemies, the Veientes, again delivered his ungrateful country from the Gauls, because he had no other in which he could have better opportunities for living a life of glory - if Camillus did thus, why should he be extolled as having done some great thing, who, having, it may be, suffered in the church at the hands of carnal enemies most grievous and dishonoring injury, has not betaken himself to heretical enemies, or himself raised some heresy against her, but has rather defended her, as far as he was able, from the most pernicious perversity of heretics, since there is not another church, I say not in which one can live a life of glory, but in which eternal life can be obtained? If Mucius, in order that peace might be made with King Porsenna, who was pressing the Romans with a most grievous war, when he did not succeed in slaying Porsenna, but slew another by mistake for him, reached forth his right hand and laid it on a red-hot altar, saying that many such as he saw him to be had conspired for his destruction, so that Porsenna, terrified at his daring, and at the thought of a conspiracy of such as he, without any delay recalled all his warlike purposes, and made peace - if, I say, Mucius did this, who shall speak of his meritorious claims to the kingdom of heaven, if for it he may have given to the flames not one hand, but even his whole body, and that not by his own spontaneous act, but because he was persecuted by another? If Curtius, spurring on his steed, threw himself all armed into a precipitous gulf, obeying the oracles of their gods, which had commanded that the Romans should throw into that gulf the best thing which they possessed, and they could only understand thereby that, since they excelled in men and arms, the gods had commanded that an armed man should be cast headlong into that destruction - if he did this, shall we say that that man has done a great thing for the eternal city who may have died by a like death, not, however, precipitating himself spontaneously into a gulf, but having suffered this death at the hands of some enemy of his faith, more especially when he has received from his Lord, who is also King of his country, a more certain oracle, Fear not them who kill the body, but cannot kill the soul? Matthew 10:28 If the Decii dedicated themselves to death, consecrating themselves in a form of words, as it were, that falling, and pacifying by their blood the wrath of the gods, they might be the means of delivering the Roman army - if they did this, let not the holy martyrs carry themselves proudly, as though they had done some meritorious thing for a share in that country where are eternal life and felicity, if even to the shedding of their blood, loving not only the brethren for whom it was shed, but, according as had been commanded them, even their enemies by whom it was being shed, they have vied with one another in faith of love and love of faith. If Marcus Pulvillus, when engaged in dedicating a temple to Jupiter, Juno, and Minerva, received with such indifference the false intelligence which was brought to him of the death of his son, with the intention of so agitating him that he should go away, and thus the glory of dedicating the temple should fall to his colleague;- if he received that intelligence with such indifference that he even ordered that his son should be cast out unburied, the love of glory having overcome in his heart the grief of bereavement, how shall any one affirm that he had done a great thing for the preaching of the gospel, by which the citizens of the heavenly city are delivered from various errors and gathered together from various wanderings, to whom his Lord has said, when anxious about the burial of his father, Follow me, and let the dead bury their dead? Matthew 8:22 Regulus, in order not to break his oath, even with his most cruel enemies, returned to them from Rome itself, because (as he is said to have replied to the Romans when they wished to retain him) he could not have the dignity of an honorable citizen at Rome after having been a slave to the Africans, and the Carthaginians put him to death with the utmost tortures, because he had spoken against them in the senate. If Regulus acted thus, what tortures are not to be despised for the sake of good faith toward that country to whose beatitude faith itself leads? Or what will a man have rendered to the Lord for all He has bestowed upon him, if, for the faithfulness he owes to Him, he shall have suffered such things as Regulus suffered at the hands of his most ruthless enemies for the good faith which he owed to them? And how shall a Christian dare vaunt himself of his voluntary poverty, which he has chosen in order that during the pilgrimage of this life he may walk the more disencumbered on the way which leads to the country where the true riches are, even God Himself - how, I say, shall he vaunt himself for this, when he hears or reads that Lucius Valerius, who died when he was holding the office of consul, was so poor that his funeral expenses were paid with money collected by the people?- or when he hears that Quintius Cincinnatus, who, possessing only four acres of land, and cultivating them with his own hands, was taken from the plough to be made dictator, - an office more honorable even than that of consul - and that, after having won great glory by conquering the enemy, he preferred notwithstanding to continue in his poverty? Or how shall he boast of having done a great thing, who has not been prevailed upon by the offer of any reward of this world to renounce his connection with that heavenly and eternal country, when he hears that Fabricius could not be prevailed on to forsake the Roman city by the great gifts offered to him by Pyrrhus king of the Epirots, who promised him the fourth part of his kingdom, but preferred to abide there in his poverty as a private individual? For if, when their republic - that is, the interest of the people, the interest of the country, the common interest, - was most prosperous and wealthy, they themselves were so poor in their own houses, that one of them, who had already been twice a consul, was expelled from that senate of poor men by the censor, because he was discovered to possess ten pounds weight of silverplate - since, I say, those very men by whose triumphs the public treasury was enriched were so poor, ought not all Christians, who make common property of their riches with a far nobler purpose, even that (according to what is written in the Acts of the Apostles) they may distribute to each one according to his need, and that no one may say that anything is his own, but that all things may be their common possession, Acts 2:45 - ought they not to understand that they should not vaunt themselves, because they do that to obtain the society of angels, when those men did nearly the same thing to preserve the glory of the Romans? How could these, and whatever like things are found in the Roman history, have become so widely known, and have been proclaimed by so great a fame, had not the Roman empire, extending far and wide, been raised to its greatness by magnificent successes? Wherefore, through that empire, so extensive and of so long continuance, so illustrious and glorious also through the virtues of such great men, the reward which they sought was rendered to their earnest aspirations, and also examples are set before us, containing necessary admonition, in order that we may be stung with shame if we shall see that we have not held fast those virtues for the sake of the most glorious city of God, which are, in whatever way, resembled by those virtues which they held fast for the sake of the glory of a terrestrial city, and that, too, if we shall feel conscious that we have held them fast, we may not be lifted up with pride, because, as the apostle says, The sufferings of the present time are not worthy to be compared to the glory which shall be revealed in us. Romans 8:18 But so far as regards human and temporal glory, the lives of these ancient Romans were reckoned sufficiently worthy. Therefore, also, we see, in the light of that truth which, veiled in the Old Testament, is revealed in the New, namely, that it is not in view of terrestrial and temporal benefits, which divine providence grants promiscuously to good and evil, that God is to be worshipped, but in view of eternal life, everlasting gifts, and of the society of the heavenly city itself - in the light of this truth we see that the Jews were most righteously given as a trophy to the glory of the Romans; for we see that these Romans, who rested on earthly glory, and sought to obtain it by virtues, such as they were, conquered those who, in their great depravity, slew and rejected the giver of true glory, and of the eternal city.
9. Prudentius, On The Crown of Martyrdom, 2.14, 2.416-2.432, 2.457-2.472, 2.481-2.484 (4th cent. CE - 5th cent. CE)

10. Valerius Maximus, Memorable Deeds And Sayings, 3.7.11

Subjects of this text:

subject book bibliographic info
accius Oksanish (2019) 44
advice and advisers Oksanish (2019) 51
aelius stilo Oksanish (2019) 51
ambition Oksanish (2019) 51
amicus minor Oksanish (2019) 51
analogous to literature Oksanish (2019) 51
archias Oksanish (2019) 44, 45, 51
architect,education Oksanish (2019) 38
architectura,etymology Oksanish (2019) 49
artes liberales Oksanish (2019) 38
arts,plastic Oksanish (2019) 45
athletes Oksanish (2019) 38
augustine,st,city of god Van Nuffelen (2012) 89
augustine,st,confessions Van Nuffelen (2012) 89
augustine,st,on rhetoric Van Nuffelen (2012) 89
aulus gellius Oksanish (2019) 51
body,and posterity Oksanish (2019) 47
body,elite male roman Oksanish (2019) 49
camillus Van Nuffelen (2012) 83
ciceromarcus tullius cicero,pro archia Oksanish (2019) 44, 45, 46, 47, 49
cogitatio and cogitata Oksanish (2019) 38
commentarii Oksanish (2019) 38, 45, 46, 51
cornelius nepos Van Nuffelen (2012) 83
corpus architecturae Oksanish (2019) 49
cura,of augustus Oksanish (2019) 49
darkness Oksanish (2019) 45
de architectura,and greek knowledge Oksanish (2019) 47, 49
de architectura,universalizing Oksanish (2019) 38
ennius,and scipio africanus Oksanish (2019) 51
ennius,social status Oksanish (2019) 51
ennius Oksanish (2019) 46, 47, 49, 51
ethics Oksanish (2019) 38
generals Oksanish (2019) 38
glory,wordly Van Nuffelen (2012) 89
glory Oksanish (2019) 44
greece Van Nuffelen (2012) 83
habinek,thomas Oksanish (2019) 51
homer Oksanish (2019) 38
imagines Oksanish (2019) 44, 45, 46, 47
immortality Oksanish (2019) 38
isocrates Oksanish (2019) 38
julius caesar strabo vopsicus Oksanish (2019) 44
knowledge,greek Oksanish (2019) 47, 49
light Oksanish (2019) 45
literature,analogous to amicus minor Oksanish (2019) 51
literature,greek Oksanish (2019) 47, 49
literature,ornament of republic Oksanish (2019) 46, 47
literature,roman tradition of Oksanish (2019) 47
livy Van Nuffelen (2012) 83
maiores Oksanish (2019) 38
marius Oksanish (2019) 44
memoria rerum gestarum Oksanish (2019) 44
nobilitas and notitiarenown,esteem,or nobility Oksanish (2019) 44, 45, 47, 49
novitaset sim. Oksanish (2019) 49
paganism Van Nuffelen (2012) 89
paradox Oksanish (2019) 51
pectora Oksanish (2019) 44
polybius Oksanish (2019) 51
posterity Oksanish (2019) 38
prudentius Van Nuffelen (2012) 89
public and private Oksanish (2019) 38, 51
quintilian Van Nuffelen (2012) 83
sallust,and imagines Oksanish (2019) 44
scipio africanus,commemorated by ennius Oksanish (2019) 44, 45, 46
simulacrum poetae Oksanish (2019) 44, 45, 46, 47
synchronism' Van Nuffelen (2012) 83
triumphs Oksanish (2019) 38
valerius maximus Oksanish (2019) 44; Van Nuffelen (2012) 83
virtue Oksanish (2019) 44
vitruvius,and textuality Oksanish (2019) 38
vitruvius,biography Oksanish (2019) 38, 44, 45, 46, 47, 49, 51
vitruvius,knowledge and education Oksanish (2019) 38
volumina Oksanish (2019) 44, 45, 46
writing and writers Oksanish (2019) 38