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Tiresias: The Ancient Mediterranean Religions Source Database

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freedom/liberty, spirit, effects of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259, 343, 359
liberti/ae, and mining, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 688, 689
liberti/ae, barred from tomb, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 572, 620
liberti/ae, contractors, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 658, 659
liberti/ae, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 10, 113, 128, 162, 163, 164, 166, 189, 229, 240, 243, 244, 308, 313, 321, 422, 437, 486, 506, 507, 529, 553, 563, 564, 566, 567, 568, 569, 570, 587, 591, 592, 593, 605, 606, 608, 609, 612, 613, 614, 615, 617, 618, 619, 620, 673, 681
liberti/ae, honoured, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 615
liberti/ae, in epitaphs, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 629
liberti/ae, manumission, freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 615, 616, 617
liberti/ae, onomastics of freedmen/women Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 155, 156
liberties, in with facts taken by ancient writers, monographs, on the jews, written by seven writers Feldman, Judaism and Hellenism Reconsidered (2006) 358
liberties, permitted in a monograph, cicero, on Feldman, Judaism and Hellenism Reconsidered (2006) 346, 347
liberties, with truth in a monograph, lucceius, letter of cicero to suggesting that he take Feldman, Judaism and Hellenism Reconsidered (2006) 346, 347
liberties, women, taking sexual Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 193
liberty Burgersdijk and Ross, Imagining Emperors in the Later Roman Empire (2018) 180, 251, 323
Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110, 184, 191
liberty, and negative face Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 43
liberty, as goddess, libertas Mueller, Roman Religion in Valerius Maximus (2002) 118, 198
liberty, brutus, marcus iunius, as champion of Soldo and Jackson, ›Res vera, res ficta‹: Fictionality in Ancient Epistolography (2023) 146
liberty, hall of Jenkyns, God, Space, and City in the Roman Imagination (2013) 136
liberty, libertas Mueller, Roman Religion in Valerius Maximus (2002) 33, 34, 35, 42, 46, 58, 59, 66, 98, 105, 164, 165, 166
liberty, ode to, shelley Jenkyns, God, Space, and City in the Roman Imagination (2013) 127
liberty, pileus cap Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 150, 178
liberty, shelley, ode to Jenkyns, God, Space, and City in the Roman Imagination (2013) 127
‘liberty’, of judaea, judea Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 362

List of validated texts:
18 validated results for "liberty"
1. Cicero, De Domo Sua, 101-103, 110-112, 114, 116, 120-137, 141, 146 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Clodius Pulcher, P., erects a Temple of Libertas • Clodius Pulcher, P., shrine to Libertas as a wound • Libertas • buildings, shrine of Libertas • lex Porcia, Libertas, shrine of • libertas, Clodius shrine • libertas, in oratory • libertas/Libertas • shrine of libertas

 Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 132; Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 211, 212; Roller, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 234, 256, 257, 262; Rosa and Santangelo, Cicero and Roman Religion: Eight Studies (2020) 75; Rupke, Religious Deviance in the Roman World Superstition or Individuality? (2016) 58; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 153; Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 73, 107

alter ex ipsa caede volucrem nuntium Ameriam ad socium atque adeo adeo A. Eberhard : ad codd. magistrum suum misit ut, si dissimulare omnes cuperent se scire ad quem maleficium pertineret, tamen ipse apertum suum scelus ante omnium oculos poneret. alter, si dis immortalibus placet, testimonium etiam in Sex. Roscium dicturus est; quasi vero id nunc agatur, utrum is quod dixerit credendum, ac non id nunc... ac non Jeep ( cf. §92): id nunc... an (aut ψ ) codd. : non id nunc... an Madvig quod fecerit vindicandum sit. itaque ita Schol. more maiorum comparatum est ut ut ut vel Halm in minimis rebus homines amplissimi testimonium de sua re non dicerent. Africanus qui suo cognomine declarat tertiam partem orbis terrarum se subegisse tamen, si sua res ageretur, testimonium non diceret; nam illud in talem virum non audeo dicere: si diceret, non crederetur. videte nunc quam versa et mutata in peiorem partem sint omnia. cum de bonis et de caede agatur, testimonium dicturus est is qui et sector est et sicarius, hoc est qui et illorum ipsorum bonorum de quibus agitur emptor atque possessor est et eum hominem occidendum curavit de cuius morte quaeritur. impedimento est est om. A ψ1 quo minus de his rebus Sulla doceatur, ceterorum legatorum consilia et voluntatem Chrysogono enuntiat, monet ut provideat ne palam res agatur, ostendit, si sublata sit venditio bonorum, illum pecuniam grandem amissurum, sese capitis periculum aditurum; illum acuere acuere σχψ : ac vere cett. , hos qui simul erant missi fallere, illum identidem monere ut caveret, hisce insidiose spem falsam ostendere, eum illo contra hos inire consilia, horum consilia illi enuntiare, cum illo partem suam depecisci depacisci χψ2ω , hisce aliqua fretus mora fretus mora w : fretumora ς : fretum ora (hora π2σχ ) cett. : ficta mora Gronovius semper omnis aditus ad Sullam intercludere. postremo isto hortatore, auctore, intercessore ad Sullam legati non adierunt; istius fide ac potius perfidia decepti, id quod ex ipsis cognoscere poteritis, si accusator voluerit testimonium eis denuntiare, pro re certa spem falsam domum rettulerunt. in privatis rebus si qui rem mandatam, non modo malitiosius gessisset sui quaestus aut commodi causa verum etiam neglegentius, cum maiores summum admisisse dedecus existimabant. itaque mandati constitutum constitutum ς est iudicium non minus turpe quam furti, credo, propterea quod quibus in rebus ipsi interesse non possumus, in eis in his A φψ operae nostrae vicaria fides amicorum supponitur; quam qui laedit, oppugnat omnium commune praesidium et, quantum in ipso est, disturbat vitae societatem. non enim possumus omnia per nos agere; alius in alia est re magis utilis. idcirco amicitiae comparantur ut commune commodum mutuis officiis gubernetur. quid recipis mandatum, si aut neglecturus aut ad tuum commodum conversurus es? cur mihi te offers ac meis commodis officio simulato officis et obstas? recede de medio; per alium transigam. suscipis onus offici quod te putas sustinere posse; quod maxime maxime Dobree : minime codd. videtur grave eis qui minime ipsi leves sunt. ergo idcirco turpis haec culpa est, quod duas res sanctissimas violat, amicitiam et fidem. nam neque mandat quisquam fere nisi amico neque credit nisi ei quem fidelem putat. perditissimi est igitur hominis simul et amicitiam dissolvere et fallere eum qui laesus non esset, nisi credidisset. si hanc ei rem privatim Sex. Roscius mandavisset ut cum Chrysogono transigeret atque decideret, inque eam rem fidem suam, si quid opus esse putaret, interponeret, ille qui ille qui illeque Madvig sese facturum recepisset, nonne, si ex eo negotio tantulum in rem suam convertisset, damnatus per arbitrum et rem restitueret et honestatem omnem amitteret? videte iam porro cetera, iudices, ut intellegatis fingi maleficium nullum maleficum nullum fingi s, Halm posse quo iste sese non contaminarit. in rebus minoribus socium fallere turpissimum est aequeque turpe atque illud de quo ante dixi; neque iniuria, propterea quod auxilium sibi se putat adiunxisse qui eum altero rem communicavit. ad cuius igitur fidem confugiet, cum per eius fidem laeditur cui se commiserit? atque atqui σχψ ea sunt animadvertenda peccata maxime quae difficillime praecaventur. tecti esse ad alienos possumus, intimi intumi (-temi A ) mei multa apertiora videant necesse est; socium cavere qui possumus? quem etiam si metuimus, ius offici laedimus. recte igitur maiores cum qui socium fefellisset in virorum bonorum numero non putarunt haberi oportere. res porro abs te eius modi postulabatur ut nihil interesset, utrum eam rem rem del. Halm (2) recusares an de maleficio confiterere. quae cum cum om. ς in lac. ita sint, quaero abs te quam ob causam recusaris. cum occiditur Sex. Roscius ibidem fuerunt. servos ipsos, quod ad me attinet, neque arguo neque purgo; quod a vobis oppugnari repugnari Sylvius video ne in quaestionem dentur, suspiciosum est; quod vero apud vos ipsos in honore tanto sunt, profecto necesse est sciant aliquid, quod si dixerint perniciosum vobis futurum sit. — in dominos quaeri de servis iniquum iniquom σσχ1 at non quaeritur Büchner : at ne quaeritur codd. : anne quaeritur Ascens. (2): at neque in vos quaeritur Madvig est. — at non quaeritur; sex . enim Roscius reus est; neque enim neque enim neque in dominum Müller , cum de hoc quaeritur, in dominos quaeritur ; vos enim dominos in dominos quaeritur Halm:om. codd. esse dicitis. — cum Chrysogono sunt. — ita credo; litteris eorum et urbanitate Chrysogonus ducitur ut inter suos omnium deliciarum atque omnium artium puerulos ex tot elegantissimis familiis lectos velit hos versari, homines paene operarios, ex Amerina disciplina patris familiae rusticani. non ita est profecto, iudices; non est veri simile ut Chrysogonus horum litteras adamarit aut humanitatem, non ut rei familiaris negotio diligentiam cognorit eorum et fidem. est quiddam quod occultatur; quod quo studiosius ab istis istis Halm : ipsis codd. opprimitur et absconditur, eo magis eminet et apparet. quid igitur? Chrysogonus suine suine cod. Paris. 6369: tuine σψ2 : tui cett. malefici occultandi causa quaestionem de eis haberi non volt? minime, iudices; non in omnis arbitror omnia convenire. ego in Chrysogono, quod ad me attinet, nihil eius modi suspicor; neque hoc mihi nunc mihi nunc mihi ς primum in mentem venit dicere. meministis me ita distribuisse initio causam in causam ς : in crimen cuius tota argumentatio permissa Erucio est, et in audaciam cuius partes Rosciis impositae impostae Zielinski p. 186 sunt. quicquid malefici, sceleris, caedis erit, proprium id Rosciorum esse debebit. nimiam gratiam potentiamque Chrysogoni dicimus et nobis obstare et perferri nullo modo posse et a vobis, quoniam potestas data est, non modo infirmari verum etiam vindicari oportere. ego sic existimo, qui quaeri velit ex eis quos constat, eum caedes facta sit sit est Halm , adfuisse, cum cupere verum inveniri inveniri Pluygers : invenire codd. ; qui id qui id scripsi : quid ς : qui cett. recuset, eum profecto, tametsi verbo non audeat, tamen re ipsa de maleficio suo confiteri. dixi initio, iudices, nolle me plura de istorum scelere dicere quam causa postularet ac necessitas ipsa cogeret. nam et multae res adferri possunt, et una quaeque de una quaque Lambinus earum multis cum argumentis dici potest. verum ego quod invitus ac necessario facio neque diu neque diligenter facere possum. quae praeteriri nullo modo poterant, ea leviter, iudices, attigi, quae posita sunt in suspicionibus de quibus, si coepero dicere, pluribus verbis sit disserendum, ea vestris ingeniis coniecturaeque committo. venio nunc ad illud nomen aureum Chrysogoni sub quo nomine tota societas latuit latuit Madvig : statuit codd. ; de quo, iudices, neque quo modo dicam neque quo modo taceam reperire possum. si enim taceo, vel maximam partem partem causae Kraffert relinquo; sin autem dico, vereor ne non ille solus, id quod ad me nihil attinet, sed alii quoque plures laesos se laesos se scripsi : laesos se esse codd. ( cf. Zielinski p. 192) putent. tametsi ita se res habet ut mihi in communem causam sectorum dicendum nihil magno opere videatur; haec enim causa nova profecto et singularis est. bonorum Sex. Rosci emptor est Chrysogonus emptor est Chrysogonus w : emptorẽ Chrysogonus ς : emptorem Chrysogonum cett. . primum primum ς hoc videamus: eius hominis bona qua ratione venierunt aut quo modo venire potuerunt? atque hoc non ita quaeram, iudices, ut id dicam esse indignum, hominis innocentis bona venisse — si enim haec audientur audientur audaciter Richter ac ac || ς : aut σχψ : fort. atque ac libere dicentur, non fuit tantus homo Sex. Roscius in civitate ut de eo potissimum conqueramur — verum ego hoc ego hoc om. hoc A : om. ego w, Halm quaero: qui potuerunt potuerint ς ista ipsa lege quae de proscriptione est, sive Valeria est sive Cornelia — non enim novi nec scio — verum ista ipsa lege bona Sex. Rosci venire qui potuerunt? scriptum enim ita dicunt esse: VT AVT ut aut scripsi : ut ut ς : ut cett. veneant ς : veniant cett. EORVM BONA VENEANT QVI PROSCRIPTI SVNT; quo in numero Sex. Roscius non est: AVT EORVM QVI IN ADVERSARIORVM PRAESIDIIS OCCISI SVNT. Dum praesidia ulla fuerunt, in Sullae praesidiis fuit; postea quam ab armis omnes recesserunt omnes recesserunt scripsi : recesserunt (disceps. σχ . disces. ψ ) codd. : recessum est C. Stephanus : recessimus Richter , in summo otio rediens a cena Romae occisus est. si si ψ2 : om. cett. lege, bona quoque lege venisse fateor. sin autem constat contra omnis non modo modo more Ernesti veteres leges verum etiam novas occisum esse, bona quo iure aut quo modo aut qua lege venierint quaero. in quem hoc dicam quaeris, Eruci? non in eum quem vis et putas; nam Sullam et oratio mea ab initio et ipsius eximia virtus omni tempore purgavit. ego haec omnia Chrysogonum fecisse dico, ut ementiretur, ut malum civem Sex. Roscium Sex. Ernesti : om. codd. fuisse fingeret, ut eum apud adversarios occisum esse diceret, ut his de his de ed. R. Stephani : hisce codd. : hisce de Ascens. (2) rebus a legatis Amerinorum doceri L. L ucium Sullam passus non sit. denique etiam illud suspicor, omnino haec bona non venisse; id quod postea, si per vos, iudices, licitum erit, aperietur. opinor enim esse in lege quam ad diem proscriptiones venditionesque fiant, nimirum Kalendas Iunias. aliquot post mensis et homo occisus est et bona venisse dicuntur. profecto aut haec bona in tabulas publicas nulla nulla ratione ψ2 redierunt nosque ab isto nebulone facetius eludimur quam putamus, aut, si redierunt, tabulae publicae corruptae aliqua ratione sunt; nam lege quidem bona venire non potuisse constat. intellego me ante tempus, iudices, haec serutari et prope modum errare qui, cum capiti Sex. Rosci mederi debeam, reduviam redii viam ς curem curem s, ed. R : cure (-ae A ) mei . non enim laborat de pecunia, non ullius rationem sui commodi ducit; facile egestatem suam Sc laturum putat, si hac indigna suspicione et ficto crimine liberatus sit. verum quaeso a vobis, iudices, ut haec pauca quae restant ita audiatis ut partim me dicere pro me ipso putetis, partim pro Sex. Roscio pro Sex. edd. VR : Sex. codd. . quae enim mihi ipsi ipsi om. ω indigna et intolerabilia videntur quaeque ad omnis, nisi providemus, arbitror pertinere, ea pro me ipso ex ex Naugerius (2): et codd. animi mei sensu ac dolore pronuntio; quae ad huius vitae casum causamque vitae casum causamque vitae discrimen casumque w : vitae causamque ω : vitae causam Ruhnken : vitam causamque Richter pertinent Eberhard : pertineant (-eat σφω ) codd. pertinent et quid hic pro se dici velit et qua condicione contentus sit iam in extrema oratione nostra, iudices, audietis. ego haec a Chrysogono mea sponte remoto Sex. Roscio quaero, primum qua re civis optimi bona venierint, deinde qua re hominis eius qui neque proscriptus neque proscriptus Hotoman: om. codd. neque apud adversarios occisus est bona venierint venierunt ς α ω , cum cum quin πχ1ψ in eos solos lex scripta sit, deinde qua re aliquanto post eam diem venierint quae dies in lege praefinita est, deinde deinde denique Halm cur tantulo venierint. quae omnia si, quem ad modum solent liberti nequam et improbi facere, in patronum suum voluerit conferre, nihil egerit; nemo est enim qui nesciat propter magnitudinem rerum multa multos partim improbante partim imprudente partim improbante scripsi: om. codd. : partim invito Madvig : partim conivente Ascens. (1) L. Sulla commisisse. placet igitur in his rebus aliquid imprudentia praeteriri? non placet, iudices, sed necesse est. etenim si Iuppiter optimus maximus cuius nutu et arbitrio caelum terra mariaque reguntur saepe ventis vehementioribus aut immoderatis tempestatibus aut nimio calore aut intolerabili frigore hominibus nocuit, urbis delevit, fruges perdidit, quorum nihil pernicii pernicii Gellius ix. 14. 19, Nonius p. 486: pernicie codd. 21 commoda s, ed. R : commodis a ς : commodis cett. causa divino consilio sed vi ipsa et magnitudine rerum factum putamus, at contra commoda quibus utimur lucemque qua fruimur spiritumque quem ducimus ab eo nobis dari atque impertiri videmus, quid miramur, iudices iudices Schol. om. codd. , L. L ucium Sullam, cum solus rem publicam regeret orbemque terrarum gubernaret imperique maiestatem quam armis receperat iam iam scripsi : tum ς : ut A πφω : cum σχψ : fort. suis legibus confirmaret, aliqua animadvertere non potuisse? nisi hoc mirum est quod vis divina adsequi non possit, si id mens humana adepta non sit. "verum ut haec missa faciam quae iam facta sunt, ex eis quae nunc cum cum ς : om. cett. maxime fiunt nonne quivis potest intellegere omnium architectum et machinatorem unum esse Chrysogonum? qui Sex. Rosci nomen deferendum curavit curavit hoe iudicium add. codd. del. Madvig ( fort. ex h. d. i. e. hic deest, ortum ), cuius honoris causa accusare se dixit Erucius... Erucius lac. Desunt non pauca. in vico Pallacinae locus ubi cenaverat Roscius. — maxime metuit Sullam scilicet. — derivat tamen et ait se vers. et 2 pag. hab. A, 1 pag. π, lac. non notat ς ( `Iterum non parva textus pars deest. Quod factum est situ et exemplaris vetustate decrepita, quod vir doctissimus Poggius ex Gallis ad nos reportaverat, qui et huius orationis et alterius pro Murena repertor hac aetate fuit. Vt autem Fr. Barbarus dicere ac deplorare solet, occaecatum adeo exemplaris codicem unde haec exarata est oratio Florentiae viderat ut nullo pacto inde transcribi verbum potuerit. Guarinus in Comment. ) id est suspicionem suam in alium deducit. hoc enini dicebat Chrysogonus: non quia timui ne mihi tollerentur bona Rosci, ideo eius praedia dissipavi, sed, quia aedificabam, in Vcientanam ideo de his transtuli. — manu praedia praediis praediis occasione, quem ad moduni dicimus: fac ad manum ilium codiceni. — hic ego audire istos cupio in hoc capite de potentia Chrysogoni invidiam facit, ut enunieret singula deliciarum genera, quod habeat pluris possessiones, mancipia, quae omnia dicit de rapinis ipsum habere. (Schol. Gron. p.436.14.) ... aptam et ratione dispositam se habere existimant, qui in Sallentinis aut in Bruttiis habent unde vix ter in anno audire nuntium possunt.", alter tibi descendit de Palatio et aedibus suis; habet animi causa animi relaxandi causa ψ rus amoenum et suburbanum, plura praeterea praedia neque tamen ullum nisi praeclarum et propinquum. domus referta referta fort. referta est vasis Corinthiis et Deliacis, in quibus est authepsa illa quam tanto pretio nuper mercatus est ut qui praetereuntes quid praeco enumeraret quid praeco enumeraret (-re ς ) ς, Steinmetz : quid praeconum numerare ς : quid praeco enuntiare χ : quid precium nuntiare π : quid praetium numerare (enum- ψ2 ) A φψ1ω : pecuniam numerare B audiebant fundum venire arbitrarentur. quid praeterea caelati argenti, quid stragulae vestis, quid pictarum tabularum, quid signorum, quid marmoris apud illum putatis esse? tantum scilicet quantum e multis splendidisque familiis in turba et rapinis coacervari una in domo una in domo σχψ : una in (vi AB φ ) nemo ς αβ πφ : una in venio ω potuit. familiam vero quantam et quam variis cum artificiis habeat quid ego dicam? Mitto hasce artis volgaris, coquos coquos A πψ : cocos cett. , pistores pistores Naugerius : pictores codd. , lecticarios; animi et aurium causa tot homines habet ut cotidiano cantu vocum et nervorum et tibiarum nocturnisque conviviis conviciis Paul ( cf. Mur. 13) tota vicinitas personet. in hac vita, iudices, quos sumptus cotidianos, quas effusiones fieri putatis, quae vero convivia? honesta, credo, in eius modi domo, si domus haec habenda est potius quam quam B σχψ : om. catt. officina nequitiae ac ac et φχψ1ω deversorium flagitiorum omnium. ipse vero quem ad modum composito compto Bücheler delibuto A χ1ω et dilibuto capillo passim per forum volitet cum magna caterva togatorum videtis videtis Reid : et invidetis iudices et unum (inium ς mg. ) videtis ς : etiam videtis iudices cett.: om. B: del. Manutius : et unum videtis Steinmetz , iudices; videtis ut omnis despiciat, ut hominem prae se neminem putet, ut se solum beatum, solum potentem putet. quae vero efficiat et quae conetur si velim commemorare, vereor, iudices, ne quis imperitior existimet me causam nobilitatis victoriamque voluisse laedere. tametsi meo iure possum, si quid in hac parte mihi non placeat, vituperare; non enim vereor ne quis alienum me animum habuisse a causa nobilitatis existimet. sciunt ei qui me norunt me pro mea mea Madvig : illa codd. tenui infirmaque parte, postea quam id quod maxime volui fieri non potuit, ut componeretur, id maxime defendisse ut ei vincerent qui vicerunt. quis enim erat qui non videret humilitatem cum dignitate de dignitate de del. Madvig amplitudine contendere? quo in certamine perditi civis erat non se ad eos iungere quibus incolumibus et domi dignitas et foris auctoritas retineretur. quae perfecta esse et suum cuique honorem et gradum redditum gaudeo, iudices, vehementerque laetor eaque omnia deorum voluntate, studio populi Romani, consilio et imperio et felicitate L. L ucii Sullae gesta esse intellego. quod animadversum est in eos qui contra omni ratione pugnarunt, non debeo reprehendere; quod viris fortibus quorum opera eximia in rebus gerendis exstitit honos habitus est, laudo. quae ut fierent idcirco pugnatum esse arbitror meque in eo studio partium fuisse confiteor. sin autem id actum est et idcirco arma sumpta sunt ut homines postremi pecuniis alienis locupletarentur et in fortunas unius cuiusque impetum facerent, et id non modo re prohibere non licet sed ne verbis quidem vituperare, tum vero in isto in isto isto w, Garatoni bello non recreatus neque restitutus sed subactus oppressusque populus Romanus est. hic ne hicine Halm etiam sese putat aliquid posse Chrysogonus? hicne hicne scripsi : hic... ς : hic cett. etiam potens esse volt? O rem miseram atque acerbam! neque me hercules hoc indigne fero, quod verear ne quid possit, verum quod ausus est, quod speravit sese apud talis viros aliquid ad perniciem posse posse χψ : om. cett. mei ( ante ad hab. s ): valiturum Halm (2) innocentis, id ipsum queror. idcircone exspectata experrecta Angelius nobilitas armis atque ferro rem publicam reciperavit reciperarit A ψ1 ut ad libidinem suam liberti servolique nobilium bona fortunas arasque nostras fortunas arasque nostras scripsi ( cf. §23, dom. 109, Sest. 145): fortunas vestrasque nostras ς : fortunas vestras atque nostras (vestras nostrasque σχ ) cett. : fortunasque nostras Garatoni vexare possent? facis iniuriam, Chrysogone, si maiorem spem emptionis tuae in huius exitio ponis quam in eis iis π : his cett. rebus quas L. L ucius Sulla gessit. quod si tibi causa nulla est cur hunc miserum tanta calamitate adfici velis, si tibi omnia sua praeter praeter σχψ : propter cett. animam tradidit nec sibi quicquam paternum ne monumenti quidem causa reservavit causa reservavit ψ2 : causa clare servavit cett. : causa clam reservavit pauci dett. , per deos immortalis! quae ista tanta crudelitas est, quae tam fera immanisque natura? quis umquam praedo fuit tam nefarius, quis pirata tam barbarus ut, cum integram praedam sine sanguine habere posset, cruenta spolia detrahere mallet? facere possum Erucium conscripsisse; quod aiunt illum Sex. Roscio intentasse et minitatum minitatum Hotoman : mentatum ς : meditatum cett. esse se omnia illa pro testimonio esse dicturum. O praeclarum testem, iudices! o gravitatem dignam exspectatione! o vitam vitam σσχ : iustam cett. honestam atque eius modi ut libentibus animis ad eius animis ad eiusmodi ut libentius animis add. ς mg. testimonium vestrum ius iurandum accommodetis! profecto non tam perspicue nos istorum nos istorum ψ2 : nonistorum ς : istorum cett. maleficia videremus, nisi ipsos caecos redderet cupiditas et avaritia et audacia.
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2. Cicero, On Fate, 31-33 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Freedom / libertas • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), Stoics on

 Found in books: Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 7; Maso, CIcero's Philosophy (2022) 41, 86

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3. Cicero, On The Ends of Good And Evil, 1.8, 2.25 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Brutus, Marcus Iunius, As champion of liberty • Freedom / libertas • libertas

 Found in books: Breed, Keitel and Wallace, Lucilius and Satire in Second-Century BC Rome (2018) 259; Maso, CIcero's Philosophy (2022) 28, 29; Soldo and Jackson, ›Res vera, res ficta‹: Fictionality in Ancient Epistolography (2023) 146

" 2.25 quid bene? dicet diceret A dicit BE Lucilius: cocto, cocto porto R 1 porco R 2 condito, sed cedo caput cenae: sermone bono, quid ex eo? si quaeris, libenter; veniebat enim ad cenam, ut animo ut in animo BE quieto satiaret desideria naturae. recte ergo is negat umquam bene cenasse Gallonium, recte miserum, cum praesertim in eo omne studium consumeret. quem libenter cenasse nemo negat. cur igitur non bene? quia, quod bene, id recte, frugaliter, honeste; ille porro male del. Wes. sec. Mdv. prave, nequiter, turpiter cenabat; non igitur bene. add. Mdv. nec lapathi suavitatem acupenseri acupenseri RKl. acip. edd. vett. accubens ere V accubans aere AR accumbans ere BE accubanti aere N (banti a m. alt. in ras. ) Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; quod non faceret, si in voluptate summum bonum poneret.", ego autem quem timeam lectorem, cum ad te ne Graecis quidem cedentem in philosophia audeam scribere? quamquam a te ipso id quidem facio provocatus gratissimo mihi libro, quem ad me de virtute misisti. Sed ex eo credo quibusdam usu venire, usui uenire superscr. ab alt. m. illud e; ut sit illud euenire, A; uenire usu R ut abhorreant a Latinis, quod inciderint in inculta quaedam et horrida, de malis Graecis Latine scripta deterius. quibus ego assentior, dum modo de isdem rebus ne Graecos quidem legendos putent. res vero bonas verbis electis graviter ornateque dictas dictas V dictatas quis non legat? nisi qui se plane Graecum dici velit, ut a Scaevola est praetore praetore P. Man. praetor salutatus Athenis Albucius.
" 2.25 What does well mean? Lucilius shall say, Well-cookd, well-seasond, ah, but now the principal dish: with a deal of honest talk, and the result: a pleasant meal; for he came to dinner that with mind at ease he might satisfy the wants of Nature. Laelius is right therefore in denying that Gallonius ever dined well, right in calling him unhappy, and that too although all his thoughts were centred on the pleasures of the table. No one will deny that he dined pleasantly. Then why not well? Because well implies rightly, respectably, worthily; whereas Gallonius dined wrongly, disreputably, basely; therefore he did not dine well. It was not that Laelius thought his dinner of herbs more palatable than Galloniuss sturgeon, but that he disregarded the pleasures of the palate altogether; and this he could not have done, had he made the Chief Good consist in pleasure. <",
4. Cicero, On Duties, 1.8, 2.25 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Brutus, Marcus Iunius, As champion of liberty • Freedom / libertas • libertas

 Found in books: Breed, Keitel and Wallace, Lucilius and Satire in Second-Century BC Rome (2018) 259; Maso, CIcero's Philosophy (2022) 28, 29; Soldo and Jackson, ›Res vera, res ficta‹: Fictionality in Ancient Epistolography (2023) 146

2.25 Quid enim censemus superiorem ilium Dionysium quo cruciatu timoris angi solitum, qui cultros metuens tonsorios candente carbone sibi adurebat capillum? quid Alexandrum Pheraeum quo animo vixisse arbitramur? qui, ut scriptum legimus, cum uxorem Theben admodum diligeret, tamen ad ear ex epulis in cubiculum veniens barbarum, et eum quidem, ut scriptum est, compunctum notis Thraeciis, destricto gladio iubebat anteire praemittebatque de stipatoribus suis, qui scrutarentur arculas muliebres et, ne quod in vestimentis telum occultaretur, exquirerent. O miserum, qui fideliorem et barbarum et stigmatiam putaret quam coniugem! Nec eum fefellit; ab ea est enim ipsa propter pelicatus suspicionem interfectus. Nec vero ulla vis imperii tanta est, quae premente metu possit esse diuturna. Nam et medium quoddam officium dicitur et perfectum. Perfectum officium rectum, opinor, vocemus, quoniam Graeci kato/rqwma, hoc autem commune officium kaqh=kon vocant. Atque ea sic definiunt, ut, rectum quod sit, id officium perfectum esse definiant; medium autem officium id esse dicunt, quod cur factum sit, ratio probabilis reddi possit.
" 2.25 What, for instance, shall we think of the elder Dionysius? With what tormenting fears he used to be racked! For through fear of the barbers razor he used to have his hair singed off with a glowing coal. In what state of mind do we fancy Alexander of Pherae lived? We read in history that he dearly loved his wife Thebe; and yet, whenever he went from the banquet-hall to her in her chamber, he used to order a barbarian âx80x94 one, too, tattooed like a Thracian, as the records state âx80x94 to go before him with a drawn sword; and he used to send ahead some of his bodyguard to pry into the ladys caskets and to search and see whether some weapon were not concealed in her wardrobe. Unhappy man! To think a barbarian, a branded slave, more faithful than his own wife! Nor was he mistaken. For he was murdered by her own hand, because she suspected him of infidelity. <",
5. Cicero, Philippicae, 2.26 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Clodius Pulcher, P., erects a Temple of Libertas • M. Iunius Brutus (conspirator),libertas • libertas, on coins • pileus (liberty cap)

 Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 150, 151; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 153

2.26 Moreover, how likely it is, that among such a number of men, some obscure, some young men who had not the wit to conceal any one, my name could possibly have escaped notice? Indeed, if leaders were wanted for the purpose of delivering the country, what need was there of my instigating the Bruti, one of whom saw every day in his house the image of Lucius Brutus, and the other saw also the image of Ahala? Were these the men to seek counsel from the ancestors of others rather than from their own? and but of doors rather than at home? What? Caius Cassius, a man of that family which could not endure, I will not say the domination, but even the power of any individual, — he, I suppose, was in need of me to instigate him? a man who even without the assistance of these other most illustrious men, would have accomplished this same deed in Cilicia, at the mouth of the river Cydnus, if Caesar had brought his ships to that bank of the river which he had intended, and not to the opposite one.
6. Horace, Odes, 2.1.5-2.1.8 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Pollio, Asinius, and Republican libertas • libertas • libertas, Republican

 Found in books: Bowditch, Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination (2001) 74; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 342

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7. Horace, Letters, 2.1, 2.1.145-2.1.155 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • libertas • temples and shrines, of Libertas

 Found in books: Günther, Brill's Companion to Horace (2012) 88, 503; Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 156; Xinyue, Politics and Divinization in Augustan Poetry (2022) 48

2.1 EPISTLE I – ON LITERATURE – TO AUGUSTUS Caesar, I would sin against the public good if I Wasted your time with tedious chatter, since you Bear the weight of such great affairs, guarding ItalyWith armies, raising its morals, reforming its laws. Romulus, Father Liber, and Pollux and Castor, Were welcomed to the gods’ temples after great deeds, But while they still cared for earth, and human kind Resolved fierce wars, allocated land, founded cities, They bemoaned the fact that the support they received Failed to reflect their hopes or merit. Hercules crushed The deadly Hydra, was fated to toil at killing fabled Monsters, but found Envy only tamed by death at last. He will dazzle with his brilliance, who eclipses talents Lesser than his own: yet be loved when it’s extinguished. We though will load you while here with timely honours, Set up altars, to swear our oaths at, in your name, Acknowledging none such has risen or will arise. Yet this nation of yours, so wise and right in this, In preferring you above Greek, or our own, leaders, Judges everything else by wholly different rules And means, despising and hating whatever it has Not itself seen vanish from earth, and fulfil its time: It so venerates ancient things that the Twelve TablesForbidding sin the Decemvirs ratified, mutual Treaties our kings made with Gabii, or tough Sabines, The Pontiffs’ books, the musty scrolls of the seers, It insists the Muses proclaimed on the Alban Mount! If, because each of the oldest works of the Greeks Is still the best, we must weigh our Roman writers On the same scales, that doesn’t require many words: Then there’d be no stone in an olive, shell on a nut: We’ve achieved fortune’s crown, we paint, make music, We wrestle, more skilfully than the oily Achaeans.Yet this error, this mild insanity, has certain Merits, consider this: the mind of a poet Is seldom avaricious: he loves verse, that’s his bent: At fires, disasters, runaway slaves: he smiles: He never plots to defraud his business partner, Or some young ward: he lives on pulse vegetables, And coarse bread: a poor and reluctant soldier he still Serves the State, if you grant small things may serve great ends. The poet moulds the lisping, tender lips of childhood, Turning the ear even then from coarse expression, Quickly shaping thought with his kindly precepts, Tempering envy, and cruelty, and anger. He tells of good deeds, instructs the rising age Through famous precedents, comforts the poor and ill. How would innocent boys, unmarried girls, have learnt Their hymns, if the Muse hadn’t granted them a bard? Their choir asks for help, and feels the divine presence, Calls for rain from heaven, taught by his winning prayer, Averts disease, dispels the threatened danger, Gains the gift of peace, and a year of rich harvests. By poetry gods above are soothed, spirits below. The farmers of old, those tough men blessed with little, After harvesting their crops, with their faithful wives And slaves, their fellow-workers, comforted body And mind, that bears all hardship for a hoped-for end, By propitiating Earth with a pig, SilvanusWith milk, the Genius who knows life brevity With flowers and wine. So Fescennine licence appeared, Whereby rustic abuse poured out in verse-exchanges, Freedom of speech had its place in the yearly cycle, In fond play, till its jests becoming fiercer, turned To open rage, and, fearless in their threats, ran through Decent houses. Those bitten by its teeth were pained: Even those who never felt its touch were drawn to Make common cause: and at last a law was passed, Declaring the punishment for portraying any man In malicious verse: all changed their tune, and were led, By fear of the cudgel, back to sweet and gracious speech.Captive Greece captured, in turn, her uncivilised Conquerors, and brought the arts to rustic Latium. So coarse Saturnian metres faded, and good taste Banished venom: though traces of our rural Past remained for many a year, and still remain. Not till later did Roman thought turn to Greek models, And in the calm after the Punic Wars began to ask What Sophocles, Thespis, Aeschylus might offer. Romans experimented, seeing if they could rework Such things effectively, noble and quick by nature, They pleased: happily bold, with tragic spirit enough, Yet novices, thinking it shameful, fearing, to revise. Some think that Comedy, making use of daily life, Needs little sweat, but in fact it’s more onerous, Less forgiving. Look at how badly Plautus handles A youthful lover’s part, or a tight-fisted father, Or treacherous pimp, what a Dossenus he makes, Sly villain, amongst his gluttonous parasites, How slipshod he is in sliding about the stage. Oh, he’s keen to fill his pockets, and after that Cares little if it fails, or stands on its own two feet. A cold audience deflates, a warm one inspires Those whom Fame’s airy chariot bears to the light: So slight, so small a thing it is, shatters and restores Minds that crave praise. Farewell to the comic theatre, If winning the palm makes me rich, its denial poor.often even the brave poet is frightened and routed, When those less in worth and rank, but greater in number, Stupid illiterates always ready for a fight If the knights challenge them, shout for bears or boxing Right in the midst of the play: it’s that the rabble love. Nowadays even the knight’s interest has wholly passed From the ear to the empty delights of the roaming eye. The curtain’s drawn back (lowered) for four hours or more, While squads of infantry, troops of horse, sweep by: Beaten kings are dragged past, hands bound behind them, Chariots, carriages, wagons and ships hurry along, Burdens of captured ivory, Corinthian bronze. If Democritus were still here on earth, he’d smile, Watching the crowd, more than the play itself, As presenting a spectacle more worth seeing, Than some hybrid creature, the camelopard, Or a white elephant, catching their attention. As for the authors he’d think they were telling their tales To a deaf donkey. What voices could ever prevail And drown the din with which our theatres echo? You’d think the Garganian woods or Tuscan Sea roared: Amongst such noise the entertainment’s viewed, the works of art, the foreign jewels with which the actor Drips, as he takes the stage to tumultuous applause. ‘Has he spoken yet?’ ‘Not a thing.’ ‘Then, why the fuss?’ ‘ Oh, it’s his wool robe dyed violet in Tarentum.’ But lest you happen to think I give scant praise to those Who handle with skill what I refuse to consider, Well that poet seems to me a magi, who can walk The tightrope, who can wring my heart with nothings, Inflame it, calm it, fill it with illusory fears, Set me down in Thebes one moment, Athens another.But come, give a moment’s care to those who trust themselves To the reader, rather than suffer the spectator’s Proud disdain, that is if you wish to fill with books Your gift worthy of Apollo, and spur our poets To seek Helicon’s verdant slopes with greater zeal. of course we poets frequently harm our own cause (Just as I’m axing my own vine) sending our books To you when you’re tired or anxious: when we’re hurt That a friend of ours has dared to criticise a verse: When we turn back to lines we’ve already read, unasked: When we moan that all our efforts go unnoticed, And our poetry, spun with such exquisite threads: While we live in hope that as soon as you hear that we Are composing verses, you’ll kindly send for us, Relieve our poverty, and command us to write. Still it’s worth while considering what kind of priests Virtue, tested at home and in war, should appoint, Since unworthy poets shouldn’t be given the task. Choerilus, who had his crude misbegotten verses To thank for the golden Philips, the royal coins, He received, more than pleased Alexander the Great: But often writers dim shining deeds with vile scrawls, As ink on the fingers will leaves its blots and stains. That same king, who paid so enormous a price for such Ridiculous poetry, issued an edict Forbidding anyone but Apelles to paint him, Anyone other than Lysippus to cast in bronze Brave Alexander’s artistic likeness. Yet if you Applied that judgement, so refined when viewing works of art, to books and to those same gifts of the Muses, You’d swear he’d been born to Boeotia’s dull air.But your judgement’s not discredited by your beloved Virgil and Varius, nor by the gifts your poets Receive, that redound to your credit, while features Are expressed no more vividly by a bronze statue, Than the spirit and character of famous heroes By the poet’s work. Rather than my earthbound pieces I’d prefer to compose tales of great deeds, Describe the contours of land and river, forts built On mountains, and barbarous kingdoms, of the end of all war, throughout the world, by your command, of the iron bars that enclose Janus, guardian of peace, of Rome, the terror of the Parthians, ruled by you, If I could do as much as I long to: but your greatness Admits of no lowly song, nor does my modesty Dare to attempt a task my powers cannot sustain. It’s a foolish zealousness that vexes those it loves, Above all when it commits itself to the art of verse: Men remember more quickly, with greater readiness, Things they deride, than those they approve and respect. I don’t want oppressive attention, nor to be shown Somewhere as a face moulded, more badly, in wax, Nor to be praised in ill-made verses, lest I’m forced To blush at the gift’s crudity, and then, deceased, In a closed box, be carried down, next to ‘my’ poet, To the street where they sell incense, perfumes, pepper, And whatever else is wrapped in redundant paper.If poems like wine improve with age, I’d like to know How many years it takes to give a work its value. Is a writer who died a century ago To be considered among the perfect classics, Or as one of the base moderns? Let’s set some limit To avoid dispute: ‘Over a hundred’s good and old.’ Well what about him, he died a year, a month short, How do we reckon him? As an ancient, or a poet Whom contemporaries and posterity will reject? ‘of course, if he falls short by a brief month, or even A whole year, he should be honoured among the ancients.’ I’ll accept that, and then like hairs in a horse’s tail I’ll subtract years, one by one, little by little, till By the logic of the dwindling pile, I demolish The man who turns to the calendar, and measures Value by age, only rates what Libitina’s blessed. Ennius, the ‘wise’ and ‘brave’, a second Homer, The critics declare, is free of anxiety it seems Concerning his Pythagorean dreams and claims. Naevius, isn’t he clinging to our hands and minds, Almost a modern? Every old poem is sacred, thus. Whenever the question’s raised who is superior, Old Pacuvius is ‘learned, Accius ‘noble’, Afranius’ toga’s the style of Meder’s, Plautus runs on like Sicilian Epicharmus, His model, Caecilius for dignity, Terence art. These mighty Rome memorises, watches them packed In her cramped theatre: these she owns to, counts them As poets, from the scribbler Livius’ day to our own.Sometimes the crowd see aright, sometimes they err. When they admire the ancient poets and praise them So none are greater, none can compare, they’re wrong. When they consider their diction too quaint, and often Harsh, when they confess that much of it’s lifeless, They’ve taste, they’re on my side, and judge like Jove. of course I’m not attacking Livius’ verses, Nor dream they should be destroyed, ones I remember Orbilius, the tartar, teaching me when I was a lad: But I’m amazed they’re thought finished, fine, almost perfect. Though maybe a lovely phrases glitters now and then, Or a couple of lines are a little more polished, That unjustly carry, and sell, the whole poem. I’m indigt that work is censured, not because It’s thought crudely or badly made, but because it’s new, While what’s old claims honours and prizes not indulgence. If I doubted whether a play of Atta’s could even make it Through the flowers and saffron, most old men would cry That Shame was dead, because I’d dared to criticise What grave Aesopus, and learned Roscius, acted: Either they think nothing’s good but what pleases them, Or consider it’s shameful to bow to their juniors, Confess: what beardless youth has learned, age should destroy. Indeed, whoever praises Numa’s Salian Hymn, And seems, uniquely, to follow what he and I can’t, Isn’t honouring and applauding some dead genius, But impugning ours, with envy, hating us and ours.If novelty had been as hateful to the Greeks As to us, what would we have, now, to call ancient? What would the crowd have to sample, read and thumb? As soon as Greece ceased fighting, she started fooling, And when better times had come, lapsed into error, One moment hot with enthusiasm for athletes, Then horses, mad for workers in ivory, marble, bronze: Mind and vision enraptured by painted panels, Crazy now for flute-players, now for tragic actors: Like a girl-child playing at her nurse’s feet, Quickly leaving when sated what she’s loudly craved. Such things blessed peace and fair breezes brought. For a long time, in Rome, it was a pleasant custom To be up at dawn, doors wide, to teach clients the law, To pay out good money to reliable debtors, To hear the elders out, tell the youngsters the way To grow an estate, and reduce their ruinous waste. But what likes and dislikes would you call immutable? The fickle public has changed its mind, fired as one With a taste for scribbling: sons and their stern fathers, Hair bound up with leaves, dine, and declaim their verse. Even I, who swear that I’m writing no more poetry, Lie more than a Parthian, wake before sun-up, And call for paper and pen and my writing-case. One without nautical skills fears to sail: no one Unskilled dares give Lad’s Love to the sick: doctors Practise medicine: carpenters handle carpentry tools: But, skilled or unskilled, we all go scribbling verses.
8. Horace, Sermones, 1.4, 2.1.74 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • libertas • libertas, repressed or compromised

 Found in books: Günther, Brill's Companion to Horace (2012) 88; Keane, Juvenal and the Satiric Emotions (2015) 42; Xinyue, Politics and Divinization in Augustan Poetry (2022) 48

1.4 SATIRE IV – A DEFENCE OF SATIRE Whenever anyone deserved to be shown as a crook A thief, a libertine, a murderer, or merely notorious In some other way, the true poets, those who powered The Old Comedy: Eupolis, Aristophanes, Cratinus, used to mark such a man out quite freely. Lucilius derives from them, as a follower Who only changed rhythm and metre: witty With a sharp nose, true, but the verse he wrote was rough. That’s where the fault lay: often, epically, he’d dictate Two hundred lines, do it standing on one foot even! A lot should have been dredged from his murky stream. He was garrulous, hated the labour involved in writing, Writing well, I mean: I don’t care for mere quantity. Watch Crispinus offer me long odds: ‘Now, if you please, Take your tablets and I’ll take mine: pick a time, a place, The judges: let’s see which of us can scribble the most.’ Thank the gods I’m a man of few ideas, with no spirit, One who speaks only rarely, and then says little. But if it’s what you prefer, then you imitate air shut In a goat-skin bellows, labouring away till the fire Makes the iron melt. Blessed be Fannius who offers His books and a bust unasked, while no one reads What I write, and I’m afraid to recite it aloud Since some care little for that sort of thing, and most Men deserve censure. Choose any man from the crowd: He’ll be bothered by avarice or some wretched ambition.When he exhorted me to be thrifty and careful, So as to live in content on what he’d leave me: He’d say: ‘Don’t you see how badly young AlbiusIs doing, how poor Baius is? A clear warning: don’t Wilfully squander your birthright.’ Or steering me From base love of a whore: ‘Don’t take after Scetanus.’ Or from chasing an adulteress where I might enjoy Free sex: ‘Not nice, Trebonius’ name now he’s caught: Some wise man can tell you why it’s better to seek Or avoid something: it’s enough for me that I follow The code our ancestors handed down, and while you Need a guardian I’ll keep your reputation and health From harm: then when age has strengthened your body And mind, you can swim free of the float.’ With words Such as these he formed the child, whether urging me on If I acted, with ‘You’ve an authority for doing this,’ Pointing to one of the judges the praetor had chosen: Or forbidding it, with ‘Can you really be doubtful Whether it’s wrong or harmful, when scandal’s ablaze About that man and this?’ As a neighbour’s funeral scares The sick glutton, and makes him diet, fearful of dying, So tender spirits are often deterred from doing wrong By others’ shame. That’s why I’m free of whatever vices Bring ruin, though I’m guilty of lesser failings, ones You might pardon. Perhaps growing older will largely Erase even these, or honest friends, or self-reflection: Since when my armchair welcomes me, or a stroll In the portico, alert to myself: ‘It’s more honest,’ I’ll say, ‘if I do that my life will be better: that way I’ll Make good friends: what he did wasn’t nice: could I ever Unthinkingly do something similar one day?’ So I advise myself with my lips tight closed: and when I’m free I toy with my writings. It’s one of the minor failings I mentioned: and if it’s something you can’t accept, A vast crowd of poets will flock to my aid (for we Are by far the majority), and just as the Jews do In Rome, we’ll force you to join our congregation!This man is crazy for married women, another for boys: That man’s captivated by gleaming silver: AlbiusMarvels at bronze: this man trades his goods from the east To the lands warmed by the evening rays, rushes headlong Just like the dust caught up by the wind, full of fear Lest he loses his capital or the chance of a profit. All of them dread our verses and hate the poets. ‘He’s dangerous, flee, he’s marked by hay tied to his horns! He won’t spare a single friend to get a laugh for himself: And whatever he’s scribbled all over his parchments He’s eager for all the slaves and old women to know, On their way from the well or the bake-house.’ Well listen To these few words of reply. First I’d cut my own name From those I listed as poets: it’s not enough merely To turn out a verse, and you can’t call someone a poet Who writes like me in a style close to everyday speech. Give the honour owed to that name to a man of talent, One with a soul divine, and a powerful gift of song. That’s why some people have doubted if Comedy Is true poetry, since in words and content it lacks Inspired force and fire, and except that it differs From prose in its regular beat, is merely prose. ‘But it highlights a father there in a raging temper, Because his son, a spendthrift whose madly in love With his mistress, a slut, shuns a girl with an ample dowry, Reels around drunk, and causes a scandal, with torches At even-tide.’ Yes, but wouldn’t Pomponius get A lecture no less severe from a real father? So, It’s not nearly enough to write out a line in plain speech, That if you arranged it, would allow any father to fume Like the one in the play. Take the regular rhythm From this that I’m writing now, or Lucilius wrote, Putting the first words last, placing the last ones first, It’s not like transposing Ennius’, ‘When hideous Discord Shattered the iron posts and the gateways of War.’ Even dismembered you’ll find there the limbs of a poet.Enough! We’ll ask some other time if it’s poetry. The only question for now is whether you’re right To view such things with suspicion. Sulcius And Caprius prowl about zealously armed with writs: And, terribly hoarse, are a terror to thieves: but a man With clean hands who lives decently, scorns them both. Even if you’re a Caelius or Birrius, a thief, I’m not Caprius or Sulcius: so why fear me? No stall or pillar will offer up my little books To the sweaty hands of the mob, and Hermogenes: I only recite them to friends, and only when pressed, Not anywhere, not to anyone. There are plenty Who read out their works in the Forum, or baths: (How nicely the vaulted space resonates to the voice!) It delights the ie, who never consider, whether Time and taste are right. ‘But you take delight in wounding And you work your evil zealously.’ Where did you find That spear to throw? Is anyone I know the author of that? The man who will slander an absent friend, And fails to defend him from others’ attacks, Who’s after others’ laughter, and the name of a wit, And invents things he’s never seen, and can’t keep A secret: beware of him, Rome, he’s a blackguard.When there’s a party of four and only three couches, often there’s one guest who likes to besprinkle the rest Excluding his host who supplies the water: his host too Though later when, drunk, truthful Liber unlocks the heart. Yet you, hating blackguards, consider him charming, Direct, and urbane. Did I seem then spiteful or vicious, If I laughed because stupid Rufillus smells of pastils, Gargonius of goat? If someone while you were there Gave a hint of Petillius Capitolinus’ thefts, You’d be sure to defend him as is your habit: ‘Capitolinus has been a dear friend and companion Since childhood: he’s done me many a favour when asked, I’m delighted he’s living freely here in the City: But I’m still amazed at how he escaped that trial.’ That’s the black ink a cuttlefish squirts, now, that’s Pure venom. Let such nastiness be far from my work, And well before that from my heart: if there’s anything I can truly promise, I’ll promise you that. If I Speak too freely, too lightly perhaps, you’ll allow me That liberty, please. The best of fathers formed me: So I’d flee from vice, he’d point it out by example.
9. Ovid, Metamorphoses, 15.871-15.879 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • libertas

 Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 243; Pandey, The Poetics of Power in Augustan Rome (2018) 132, 224

15.871 Iamque opus exegi, quod nec Iovis ira nec ignis, 15.872 nec poterit ferrum nec edax abolere vetustas. 15.874 ius habet, incerti spatium mihi finiat aevi: 15.875 parte tamen meliore mei super alta perennis, 15.876 astra ferar, nomenque erit indelebile nostrum, 15.877 quaque patet domitis Romana potentia terris, 15.878 ore legar populi, perque omnia saecula fama, 15.879 siquid habent veri vatum praesagia, vivam. Cum volet, illa dies, quae nil nisi corporis huius
15.871 that I should pass my life in exile than, 15.872 be seen a king throned in the capitol.”, 15.874 the people and the grave and honored Senate. 15.875 But first he veiled his horns with laurel, which, 15.876 betokens peace. Then, standing on a mound, 15.877 raised by the valiant troops, he made a prayer, 15.878 after the ancient mode, and then he said, 15.879 “There is one here who will be king, if you,
10. Propertius, Elegies, 2.31-2.32, 3.4 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • libertas

 Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 99, 106, 115, 116, 132, 191, 201; Xinyue, Politics and Divinization in Augustan Poetry (2022) 60, 62, 63, 64

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11. Vergil, Aeneis, 6.851-6.853 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Divine being, Freedom (libertas) • freedom, freeom of speech (libertas)

 Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 239, 240; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 15

6.851 tu regere imperio populos, Romane, memento; 6.852 hae tibi erunt artes; pacisque imponere morem, 6.853 parcere subiectis, et debellare superbos.
6.851 Eridanus, through forests rolling free. 6.852 Here dwell the brave who for their native land, 6.853 Fell wounded on the field; here holy priests
12. Vergil, Eclogues, 4 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Divine being, Freedom (libertas) • libertas

 Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 15; Xinyue, Politics and Divinization in Augustan Poetry (2022) 40, 54, 55

" 4 muses of
13. New Testament, Galatians, 2.4, 4.4, 4.6, 4.24, 5.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Spirit, effects of, freedom/liberty • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), Paul on • liberty

 Found in books: Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 343, 359; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 184, 191

2.4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 5.1 Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—
2.4 Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage;
4.4
But when the fullness of the time came,God sent out his Son, born to a woman, born under the law,
4.6
And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!",
4.24
These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. "
5.1
Stand firm therefore in the liberty by which Christ has madeus free, and dont be entangled again with a yoke of bondage."
14. New Testament, Romans, 7.23-7.24, 8.14-8.16, 8.26-8.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Spirit, effects of, freedom/liberty • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), Paul on • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), of judgment/will (ἐ. προαίρεσις/προαιρέσεως, l. arbitrium/arbitrii) • libero/libertas

 Found in books: Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 110, 111, 212; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 343, 359; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33

7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24 ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 8.14 ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσίν. 8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, 8.16 Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.26 Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.27 ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.
7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24 What a wretched man I am! Who will deliver me out of the body of this death?
8.14
For as many as are led by the Spirit of God, these are children of God. 8.15 For you didnt receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!", 8.16 The Spirit himself testifies with our spirit that we are children of God; "
8.26
In the same way, the Spirit also helps our weaknesses, for we dont know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which cant be uttered.", " 8.27 He who searches the hearts knows what is on the Spirits mind, because he makes intercession for the saints according to God."
15. Tacitus, Annals, 16.21.1-16.21.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • libertas

 Found in books: Poulsen, Usages of the Past in Roman Historiography (2021), 182; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 341

16.21.1 After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as Ihave mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous âx80x94 agrievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the ... Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict.
16. Tacitus, Histories, 1.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • libertas • libertas, Republican

 Found in books: Bowditch, Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination (2001) 75; Poulsen, Usages of the Past in Roman Historiography (2021), 48

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17. Gaius, Instiutiones, 1.17-1.20 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • freedmen/women, liberti/ae • freedmen/women, liberti/ae, manumission • liberta et coniux • uxor liberta

 Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 616, 617; Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 123; Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 242

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18. Justinian, Digest, 24.2.11 (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • liberta et coniux • uxor liberta

 Found in books: Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 123; Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 242

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