| 1. Cicero, Pro Milone, 59, 61, 60 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Lampe (2003) 182 |
| 2. Cicero, In Verrem, 2.5, 5.29-5.31, 5.80-5.82 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 188, 189 |
| 3. Livy, History, 13.18.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 188 |
| 4. Seneca The Younger, De Beneficiis, 2.7.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 176 |
5. Josephus Flavius, Jewish Antiquities, 11.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 188 | 11.187. after which he made a feast for other nations, and for their ambassadors, at Shushan, for seven days. Now this feast was ordered after the manner following: He caused a tent to be pitched, which was supported by pillars of gold and silver, with curtains of linen and purple spread over them, that it might afford room for many ten thousands to sit down. |
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6. Clement of Rome, 1 Clement, 55.2, 63.1-63.4, 65.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 184, 185, 186, 409| 55.2. ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς δεσμά, ὅπως ἑτέρους λυτρώσονται: πολλοὶ ἑαυτοὺς παρέδωκαν εἰς δουλείαν. καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους ἐψώμισαν. 63.1. Θεμιτὸν οὖν ἐστὶν τοῖς τοιούτοις καὶ τοσούτοις ὑποδείγμασιν προσελθόντας ὑποθεῖναι τὸν τράχηλον καὶ τὸν τῆς ὑπακοῆς τόπον ἀναπληρῶσαι, ὅπως ἡσυχάσαντες τῆς ματαίας στάσεως ἐπὶ τὸν προκείμενον ἡμῖν ἐν ἀληθείᾳ σκοπὸν δίχα παντὸς μώμου καταντήσωμεν. 63.2. χαρὰν γὰρ καὶ ἀγαλλίασιν ἡμῖν παρέξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς ὑφ̓ ἡμῶν γεγραμμένοις διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν ἀθέμιτον τοῦ ζήλους ὑμῶν ὀργὴν κατὰ τὴν ἔντευξιν. ἣν ἐποιησάμεθα περὶ εἰρήνης καὶ ὁμονοίας ἐν τῇδε τῇ ἐπιστολῇ. 63.3. ἐπέμψαμεν δὲ ἄνδρας πιστοὺς καὶ σώφρονας ἀπὸ νεότητος ἀναστραφέντας ἕως γήρους ἀμέμπτως ἐν ἡμῖν, οἵτινες καὶ μάρτυρες ἔσονται μεταξὺ ὑμῶν καὶ ἡμῶν. 63.4. τοῦτο δὲ ἐποιήσαμεν, ἵνα εἰδῆτε. ὅτι πᾶσα ἡμῖν φροντὶς καὶ γέγονεν καὶ ἔστιν εἰς τὸ ὲν τάχει ὑμᾶς εἰρηνεῦσαι. 65.1. Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι περὶ τῆς εὐσταθείας ὑμῶν. | |
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7. Josephus Flavius, Jewish War, 3.79-3.83 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 188 | 3.79. 2. As for what is within the camp, it is set apart for tents, but the outward circumference hath the resemblance to a wall, and is adorned with towers at equal distances, 3.80. where between the towers stand the engines for throwing arrows and darts, and for slinging stones, and where they lay all other engines that can annoy the enemy, all ready for their several operations. 3.81. They also erect four gates, one at every side of the circumference, and those large enough for the entrance of the beasts, and wide enough for making excursions, if occasion should require. 3.82. They divide the camp within into streets, very conveniently, and place the tents of the commanders in the middle; but in the very midst of all is the general’s own tent, in the nature of a temple, 3.83. insomuch, that it appears to be a city built on the sudden, with its marketplace, and place for handicraft trades, and with seats for the officers superior and inferior, where, if any differences arise, their causes are heard and determined. |
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| 8. Juvenal, Satires, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 189 |
| 9. Martial, Epigrams, 1.81, 2.17-2.18, 2.29, 2.32, 3.16, 3.29, 5.22, 6.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 177, 185, 189, 334, 335 |
| 10. Martial, Epigrams, 1.81, 2.17-2.18, 2.29, 2.32, 3.16, 3.29, 5.22, 6.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 177, 185, 189, 334, 335 |
11. New Testament, Philippians, 4.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 184| 4.22. ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας. | 4.22. All the saints greet you, especially those who are of Caesar's household. |
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| 12. New Testament, Romans, 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183 |
| 13. Tacitus, Annals, 2.48.3, 4.36.1, 6.19.1, 13.31.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 176, 188 |
| 14. Suetonius, Nero, 15.2, 48.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 185 |
| 15. Suetonius, Iulius, 39, 7, 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 185 |
| 16. Suetonius, De Grammaticis, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 179 |
| 17. Seneca The Younger, On Anger, 327 (1st cent. CE - 1st cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 336 |
18. New Testament, Acts, 18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 187| 18.2. καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς, | 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, |
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| 19. Pliny The Elder, Natural History, 33, 35, 19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 188, 189 |
20. Irenaeus, Refutation of All Heresies, 1.13, 1.15.1, 1.18.4, 9.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 89, 311, 335 | 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 9.12. Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls Matthew 7:6 they should be preserved, expressing himself thus: Do not recite this account to all men, and guard carefully these precepts, because all men are not faithful, nor are all women straightforward. Books containing these (tenets), however, neither the wise men of the Egyptians secreted in shrines, nor did Pythagoras, a sage of the Greeks, conceal them there. For if at that time Elchasai had happened to live, what necessity would there be that Pythagoras, or Thales, or Solon, or the wise Plato, or even the rest of the sages of the Greeks, should become disciples of the Egyptian priests, when they could obtain possession of such and such wisdom from Alcibiades, as the most astonishing interpreter of that wretched Elchasai? The statements, therefore, that have been made for the purpose of attaining a knowledge of the madness of these, would seem sufficient for those endued with sound mind. And so it is, that it has not appeared expedient to quote more of their formularies, seeing that these are very numerous and ridiculous. Since, however, we have not omitted those practices that have risen up in our own day, and have not been silent as regards those prevalent before our time, it seems proper, in order that we may pass through all their systems, and leave nothing untold, to state what also are the (customs) of the Jews, and what are the diversities of opinion among them, for I imagine that these as yet remain behind for our consideration. Now, when I have broken silence on these points, I shall pass on to the demonstration of the Doctrine of the Truth, in order that, after the lengthened argumentative straggle against all heresies, we, devoutly pressing forward towards the kingdom's crown, and believing the truth, may not be unsettled. |
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21. Philostratus The Athenian, Life of Apollonius, 7.8 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 182| 7.8. ἀρχῇ πρέπειν ἐδόκει Νερούας, ἧς μετὰ Δομετιανὸν σωφρόνως ἥψατο, ἦν δὲ καὶ περὶ ̓́Ορφιτόν τε καὶ ̔Ροῦφον ἡ αὐτὴ δόξα. τούτους Δομετιανὸς ἐπιβουλεύειν ἑαυτῷ φήσας οἱ μὲν ἐς νήσους καθείρχθησαν, Νερούᾳ δὲ προσέταξεν οἰκεῖν Τάραντα. ὢν δὲ ἐπιτήδειος αὐτοῖς ὁ ̓Απολλώνιος τὸν μὲν χρόνον, ὃν Τίτος ὁμοῦ τῷ πατρὶ καὶ μετὰ τὸν πατέρα ἦρχεν, ἀεί τι ὑπὲρ σωφροσύνης ἐπέστελλε τοῖς ἀνδράσι προσποιῶν αὐτοὺς τοῖς βασιλεῦσιν ὡς χρηστοῖς, Δομετιανοῦ δέ, ἐπεὶ χαλεπὸς ἦν, ἀφίστη τοὺς ἄνδρας καὶ ὑπὲρ τῆς ἁπάντων ἐλευθερίας ἐρρώννυ. τὰς μὲν δὴ ἐπιστολιμαίους ξυμβουλίας οὐκ ἀσφαλεῖς αὐτοῖς ᾤετο, πολλοὺς γὰρ τῶν ἐν δυνάμει καὶ δοῦλοι προὔδοσαν καὶ φίλοι καὶ γυναῖκες καὶ οὐδὲν ἀπόρρητον ἐχώρησε τότε οἰκία, τῶν δὲ αὑτοῦ ἑταίρων τοὺς σωφρονεστάτους ἄλλοτε ἄλλον ἀπολαμβάνων “διάκονον” εἶπεν ἂν “ποιοῦμαί σε ἀπορρήτου λαμπροῦ: βαδίσαι δὲ χρὴ ἐς τὴν ̔Ρώμην παρὰ τὸν δεῖνα καὶ διαλεχθῆναί οἱ καὶ γενέσθαι πρὸς τὴν πειθὼ τοῦ ἀνδρὸς πᾶν ὅ τι ἐγώ.” ἐπεὶ δὲ ἤκουσεν, ὅτι φεύγοιεν ὁρμῆς μὲν ἐνδειξάμενοί τι ἐπὶ τὸν τύραννον, ὄκνῳ δ' ἐκπεσόντες ὧν διενοήθησαν, διελέγετο μὲν ὑπὲρ Μοιρῶν καὶ ἀνάγκης περὶ τὸ νέμος τῆς Σμύρνης, | 7.8. Thefollowing then is the history of his acts in Rome. Nerva was regarded as a proper candidate for the throne which after Domitian's death he occupied with so much wisdom, and the same opinion was entertained of Orfitus and of Rufus. Domitian accused the two latter of intriguing against himself, and they were confined in islands, while Nerva was commanded to live in Tarentum. Now Apollonius had been intimate with them all the time that Titus shared the throne with his father, and also reigned after his father's death; and he was in constant correspondence with them on the subject of self-control, being anxious to enlist them on the side of the sovereigns whose excellence of character he esteemed. But he did his best to alienate them from Domitian, on account of his cruelty, and encouraged them to espouse the cause of the freedom of all. Now it occurred to him that his epistles conveying advice to them were fraught with danger to them, for many of those who were in power were betrayed by their own slaves and friends and womankind, and there was not at the time any house that could keep a secret; accordingly he would take now one and now another of the discreetest of the companions, and say to them: I have a brilliant secret to entrust to you; for you must betake yourself as my agent to Rome to so and so, mentioning the party, and you must hold converse with him and do the utmost I could do to win him over. But when he heard that they were banished for having displayed a tendency to revolt against the tyrant, and yet had from timidity abandoned their plans, he delivered a discourse on the subject of the Fates and of Destiny in the grove of Smyrna in which stands the statue of the river Meles. |
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| 22. Justin, Dialogue With Trypho, 80.2-80.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 390 |
23. Justin, Second Apology, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 351, 390 | 2. A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she - that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties - gave him what you call a bill of divorce, and was separated from him. But this noble husband of hers - while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same - when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to you, the Emperor, a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]}-- requesting that first she be permitted to arrange her affairs, and afterwards to make her defense against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolem us, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion - who had cast Ptolem us into prison, and who was friendly to himself - to take Ptolem us and interrogate him on this sole point: whether he were a Christian? And Ptolem us, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison And, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of C sar, nor the sacred senate. And he said nothing else in answer to Lucius than this: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished. |
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| 24. Justin, First Apology, 260 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 390 |
25. Pliny The Younger, Letters, 6.31.8, 8.6, 10.96-10.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 89, 185, 409 | 8.6. To Montanus. You must by this time be aware from my last letter that I just lately noticed the monument erected to Pallas, which bore the following inscription Well, then, am I to consider that those who decreed these extravagant praises were merely gratifying his vanity or were acting like abject slaves ? I should say the former if such a spirit were becoming to a senate, and the latter but that no one is such an abject slave as to stoop to such servilities. Are we to ascribe it then to a desire to curry favour with Pallas, or to an insane passion to get on in the world? But who is so utterly mad as to wish to get on in the world at the price of his own shame and the disgrace of his country, especially when l |
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26. Tertullian, To Scapula, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 333, 337 | 4. We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God. You may perform the duties of your charge, and yet remember the claims of humanity; if on no other ground than that you are liable to punishment yourself, (you ought to do so). For is not your commission simply to condemn those who confess their guilt, and to give over to the torture those who deny? You see, then, how you trespass yourselves against your instructions to wring from the confessing a denial. It is, in fact, an acknowledgment of our innocence that you refuse to condemn us at once when we confess. In doing your utmost to extirpate us, if that is your object, it is innocence you assail. But how many rulers, men more resolute and more cruel than you are, have contrived to get quit of such causes altogether - as Cincius Severus, who himself suggested the remedy at Thysdris, pointing out how the Christians should answer that they might secure an acquittal; as Vespronius Candidus, who dismissed from his bar a Christian, on the ground that to satisfy his fellow citizens would break the peace of the community; as Asper, who, in the case of a man who gave up his faith under slight infliction of the torture, did not compel the offering of sacrifice, having owned before, among the advocates and assessors of court, that he was annoyed at having had to meddle with such a case. Pudens, too, at once dismissed a Christian who was brought before him, perceiving from the indictment that it was a case of vexatious accusation; tearing the document in pieces, he refused so much as to hear him without the presence of his accuser, as not being consistent with the imperial commands. All this might be officially brought under your notice, and by the very advocates, who are themselves also under obligations to us, although in court they give their voice as it suits them. The clerk of one of them who was liable to be thrown upon the ground by an evil spirit, was set free from his affliction; as was also the relative of another, and the little boy of a third. How many men of rank (to say nothing of common people) have been delivered from devils, and healed of diseases! Even Severus himself, the father of Antonine, was graciously mindful of the Christians; for he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his having once cured him by anointing, he kept him in his palace till the day of his death. Antonine, too, brought up as he was on Christian milk, was intimately acquainted with this man. Both women and men of highest rank, whom Severus knew well to be Christians, were not merely permitted by him to remain uninjured; but he even bore distinguished testimony in their favour, and gave them publicly back to us from the hands of a raging populace. Marcus Aurelius also, in his expedition to Germany, by the prayers his Christian soldiers offered to God, got rain in that well-known thirst. When, indeed, have not droughts been put away by our kneelings and our fastings? At times like these, moreover, the people crying to the God of gods, the alone Omnipotent, under the name of Jupiter, have borne witness to our God. Then we never deny the deposit placed in our hands; we never pollute the marriage bed; we deal faithfully with our wards; we give aid to the needy; we render to none evil for evil. As for those who falsely pretend to belong to us, and whom we, too, repudiate, let them answer for themselves. In a word, who has complaint to make against us on other grounds? To what else does the Christian devote himself, save the affairs of his own community, which during all the long period of its existence no one has ever proved guilty of the incest or the cruelty charged against it? It is for freedom from crime so singular, for a probity so great, for righteousness, for purity, for faithfulness, for truth, for the living God, that we are consigned to the flames; for this is a punishment you are not wont to inflict either on the sacrilegious, or on undoubted public enemies, or on the treason-tainted, of whom you have so many. Nay, even now our people are enduring persecution from the governors of Legio and Mauritania; but it is only with the sword, as from the first it was ordained that we should suffer. But the greater our conflicts, the greater our rewards. |
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27. Tertullian, Apology, 16.6-16.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 338| 16.6. ligno prostant? Pars crucis est omne robur quod erecta statione defigitur. Nos, si forte, integrum et totum deum colimus. Diximus originem deorum vestrorum a plastis de cruce induci. Sed et victorias adoratis, cum in tropaeis cruces intestina sint tropaeorum. 16.7. 16.8. veneratur, signa iurat, signa omnibus deis praeponit. Omnes illi imaginum suggestus in signis monilia crucum sunt; siphara illa vexillorum et cantabrorum stolae crucum sunt. Laudo diligentiam. Noluistis incultas et nudas cruces consecrare. | |
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| 28. Apuleius, The Golden Ass, 9.5-9.7, 10.18.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 189, 332 |
29. Cassius Dio, Roman History, 43.24.2, 58.22.2, 72.22.4, 73.4.7, 77.11.2-77.11.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 176, 188, 336, 337 | 43.24.2. If I mention one feature of his extravagance at that time, I shall thereby give an idea of all the rest. In order that the sun might not annoy any of the spectators, he had curtains stretched over them made of silk, according to some accounts. Now this fabric is a device of barbarian luxury, and has come down from them even to us to gratify the fastidious taste of fine ladies. 58.22.2. For example, there was the case of his friend Sextus Marius. Imperial favour had made the man so rich and powerful that once, when he was at odds with a neighbour, he invited him to be his guest for two days, on the first of which he razed the man's villa level with the ground and on the next rebuilt it on a larger and more elaborate scale; 77.11.2. for a thunderbolt had struck a statue of his which stood near the gates through which he was intending to march out and looked toward the road leading to his destination, and it had erased three letters from his name. For this reason, as the seers made clear, he did not return, but died in the third year. He took along with him an immense amount of money. |
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30. Eusebius of Caesarea, Ecclesiastical History, 2.25.5, 3.28, 3.31, 4.22-4.25, 5.15, 5.20, 5.28, 6.18.1, 6.20.3, 6.23.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 89, 313, 338, 390 | 2.25.5. Thus publicly announcing himself as the first among God's chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. 6.18.1. About this time Ambrose, who held the heresy of Valentinus, was convinced by Origen's presentation of the truth, and, as if his mind were illumined by light, he accepted the orthodox doctrine of the Church. 6.20.3. There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle. 6.23.2. For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries. |
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| 31. Scriptores Historiae Augustae, Claud., 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 188 |
| 32. Scriptores Historiae Augustae, Carus, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 337 |
| 33. Scriptores Historiae Augustae, Hadrian, 18.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 335 |
| 34. Scriptores Historiae Augustae, Septimus Severus, 4.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 337 |
| 35. Epiphanius, Panarion, 64.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 313 |
| 36. Justinian, Digest, 48.19.8.12 (5th cent. CE - 6th cent. CE) Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 335 |
| 38. Epigraphy, Inscriptiones Latinae Christianae Veteres, 2256, 2258, 2807, 2922, 3337, 90, 2257 Tagged with subjects: •nan Found in books: Lampe (2003) 339 |
| 39. Pseudo-Tertullian, Adv. Valentinus, 5 Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 338, 390 |
| 40. Epigraphy, Cig, 2819, 2839, 3348 Tagged with subjects: •nan Found in books: Lampe (2003) 180 |
| 41. Epigraphy, Cij, 1, 12, 137, 251-252, 374, 457, 459, 511, 96, 173 Tagged with subjects: •nan Found in books: Lampe (2003) 178 |
| 43. Herodian, Similitudes, 212 Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 336 |
| 45. Historia Augusta, Geta, 3.1 Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 337 |
| 46. Minucius Felix, Epigrams, 28.7-28.9, 34.10 Tagged with subjects: •nan Found in books: Lampe (2003) 331, 338 |
| 47. Papyri, Inscriptiones Christianae Urbis Romae, 13584 Tagged with subjects: •imperial freedpersons Found in books: Lampe (2003) 176 |
| 48. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: Lampe (2003) 331 |
