| 1. Homer, Odyssey, 1.1, 11.51-11.83, 11.90-11.224, 11.387-11.466, 11.473-11.476, 11.601-11.605, 11.618-11.619 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 295, 301, 302, 303; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 295, 301, 302, 303 |
2. Homer, Iliad, 1.247-1.248, 2.816, 7.213, 11.57, 19.217-19.219 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 295; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 295 | 1.247. / the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime, 1.248. / the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime, 2.816. / There on this day did the Trojans and their allies separate their companies.The Trojans were led by great Hector of the flashing helm, the son of Priam, and with him were marshalled the greatest hosts by far and the goodliest, raging with the spear. 7.213. / hath brought together to contend in the fury of soul-devouring strife. Even in such wise sprang forth huge Aias, the bulwark of the Achaeans, with a smile on his grim face; and he went with long strides of his feet beneath him, brandishing his far-shadowing spear. Then were the Argives glad as they looked upon him, 11.57. / to send forth to Hades many a valiant head.And the Trojans over against them on the rising ground of the plain mustered about great Hector and peerless Polydamas and Aeneas that was honoured of the folk of the Trojans even as a god, and the three sons of Antenor, Polybus and goodly Agenor 19.217. / Then Odysseus of many wiles answered him, and said:O Achilles, son of Peleus, far the mightiest of the Achaeans, better art thou than I and mightier not a little with the spear, howbeit in counsel might I surpass thee by far, seeing I am the elder-born and know the more; 19.218. / Then Odysseus of many wiles answered him, and said:O Achilles, son of Peleus, far the mightiest of the Achaeans, better art thou than I and mightier not a little with the spear, howbeit in counsel might I surpass thee by far, seeing I am the elder-born and know the more; 19.219. / Then Odysseus of many wiles answered him, and said:O Achilles, son of Peleus, far the mightiest of the Achaeans, better art thou than I and mightier not a little with the spear, howbeit in counsel might I surpass thee by far, seeing I am the elder-born and know the more; |
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3. Hesiod, Works And Days, 289-292 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298 | 292. He made with humankind is very meet – |
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4. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316| 2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22. καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24. πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25. ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26. καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29. καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30. καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν. | 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. |
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| 5. Ennius, Varia, 18, 23, 3, 24 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299 |
| 6. Ennius, Annales, 12-13, 3, 405-406, 54-55, 404 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293 |
7. Cicero, Tusculan Disputations, 1.1, 1.27-1.28, 1.32 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 321| 1.1. Cum 1 et 5 extr. imit. Paschasius Radb. Expos. in ps. 44 l. I praef. in. defensionum laboribus senatoriisque muneribus aut omnino aut magna ex parte essem aliquando liberatus, rettuli rettuli s retuli X Pasch. cf. p. 344, 24 me, Brute, te hortante maxime ad ea studia, quae retenta animo, remissa temporibus, longo intervallo intermissa revocavi, et cum omnium artium, quae ad rectam vivendi viam pertinerent, ratio et disciplina studio sapientiae, quae philosophia dicitur, contineretur, hoc mihi Latinis cf. Lact. inst. 3,14, 13 litteris litteris at libris V 2 inlustrandum putavi, non quia philosophia Graecis et litteris et doctoribus percipi non posset, sed meum semper hoc supra semper add. V 2 iudicium fuit omnia nostros aut invenisse per se sapientius quam Graecos aut accepta ab illis fecisse meliora, quae quidem digna statuissent, in quibus elaborarent. 1.27. idque idquae G 1 RV 1 cum multis aliis rebus, tum e pontificio iure et e caerimoniis caer. V cer. GKR sepulcrorum intellegi licet, quas maxumis ingeniis praediti nec tanta cura coluissent nec violatas tam inexpiabili inexpiabile X -i in r. V 1? s religione sanxissent, nisi haereret in eorum mentibus mortem non interitum esse omnia tollentem atque delentem, sed quandam quasi migrationem commutationemque vitae, quae in claris viris et feminis dux in caelum soleret esse, in ceteris humi retineretur et permaneret tamen. 1.28. ex hoc et nostrorum opinione Romulus in caelo cum diis agit aevum ann. 115, ut famae adsentiens dixit Ennius, et apud Graecos indeque perlapsus ad nos et usque ad Oceanum Hercules et ante retin. add. V c et perm.... 20 hercules fere omnia in r. V 1 tantus et tam praesens habetur deus; hinc Liber Semela natus eademque famae celebritate Tyndaridae fratres, qui non modo adiutores in proeliis victoriae populi Romani, sed etiam nuntii fuisse perhibentur. quid? Ino ino sed o in r. V 1 Cadmi inhoc admi G 1 filia nonne nonne ex nomine K 2 LEGKOE |ea R LEGKOQEA GKV ( Q in r. ) *leukoqe/a nominata a Graecis Matuta mutata K 1 V 1 (ut v.) Nonii L 1 habetur a nostris? Quid?...nostris Non. 66, 13 quid? totum prope caelum, ne pluris persequar, persequar pluris K nonne humano genere completum est? 1.32. illud illũ K 1 num dubitas, quin specimen naturae capi deceat ex optima quaque natura? quae est melior igitur in hominum genere natura quam eorum, qui se natos ad homines iuvandos tutandos conservandos arbitrantur? abiit ad deos Hercules: numquam abisset, nisi, cum inter homines esset, eam sibi viam viam s. v. add. K 2 munivisset. vetera iam ista et religione omnium consecrata: quid in hac re p. tot tantosque viros ob rem p. ob rem p. b r in r. V 1 ob re p. K ob rē p. ( er. ublică) G interfectos cogitasse arbitramur? isdemne ut finibus nomen suum quibus vita terminaretur? nemo umquam sine magna spe inmortalitatis se pro patria offerret ad mortem. | |
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| 8. Cicero, Pro Sestio, 143 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299 |
9. Cicero, Pro Archia, 15-16, 24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 290, 313; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 290, 313| 24. quam multos scriptores rerum suarum magnus ille Alexander secum habuisse dicitur! atque is tamen, cum in Sigeo ad Achillis tumulum astitisset: 'o fortunate,' inquit, 'adulescens, qui tuae virtutis Homerum praeconem inveneris inveneris eb χ c : inveneras (-nisti k ) cett. !' et vere. nam, nisi Ilias Ilias Naugerius (2): illi (illa a : om. E ) ars codd. illa exstitisset, idem tumulus qui corpus eius contexerat nomen etiam obruisset. quid ? noster hic Magnus qui cum virtute fortunam adaequavit, nonne Theophanem Mytilenaeum, scriptorem rerum suarum, in contione militum civitate donavit, et nostri illi fortes viri, sed rustici ac milites, dulcedine quadam gloriae commoti quasi participes eiusdem laudis magno illud clamore approbaverunt? | |
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| 10. Cicero, Lucullus, 2.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 324; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 324 |
11. Cicero, Republic, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 317; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 317| 1.54. Tum Laelius: Quid tu, inquit, Scipio? e tribus istis quod maxime probas? S. Recte quaeris, quod maxime e tribus, quoniam eorum nullum ipsum per se separatim probo anteponoque singulis illud, quod conflatum fuerit ex omnibus. Sed si unum ac simplex pro bandum sit, regium pro bem....... pri........ in .................... hoc loco appellatur, occurrit nomen quasi patrium regis, ut ex se natis, ita consulentis suis civibus et eos conservantis stu dios ius quam .....entis.......tem.........is.........tibus ...........uos sustentari unius optimi et summi viri diligentia. | |
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12. Cicero, On Duties, 1.118, 2.31-2.51, 3.16, 3.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 316, 317, 318, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 316, 317, 318, 321| 1.118. Nam quodHerculem Prodicus dicit, ut est apud Xenophontem, cum primum pubesceret, quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus, datum est, exisse in solitudinem atque ibi sedentem diu secum multumque dubitasse, cum duas cerneret vias, unam Voluptatis, alteram Virtutis, utram ingredi melius esset, hoc Herculi Iovis satu edito potuit fortasse contingere, nobis non item, qui imitamur, quos cuique visum est, atque ad eorum studia institutaque impellimur; plerumque autem parentium praeceptis imbuti ad eorum consuetudinem moremque deducimur; alii multitudinis iudicio feruntur, quaeque maiori parti pulcherrima videntur, ea maxime exoptant; non nulli tamen sive felicitate quadam sive bonitate naturae sine parentium disciplina rectam vitae secuti sunt viam. 2.31. Honore et gloria et benivolentia civium fortasse non aeque omnes egent, sed tamen, si cui haec suppetunt, adiuvant aliquantum cum ad cetera, tum ad amicitias comparandas. Sed de amicitia alio libro dictum est, qui inscribitur Laelius; nunc dicamus de gloria, quamquam ea quoque de re duo sunt nostri libri, sed attingamus, quandoquidem ea in rebus maioribus administrandis adiuvat plurimum. Summa igitur et perfecta gloria constat ex tribus his: si diligit multitudo, si fidem habet, si cum admiratione quadam honore dignos putat. Haec autem, si est simpliciter breviterque dicendum, quibus rebus pariuntur a singulis, eisdem fere a multitudine. Sed est alius quoque quidam aditus ad multitudinem, ut in universorum animos tamquam influere possimus. 2.32. Ac primum de illis tribus, quae ante dixi, benivolentiae praecepta videamus; quae quidem capitur beneficiis maxime, secundo autem loco voluntate benefica benivolentia movetur, etiamsi res forte non suppetit; vehementer autem amor multitudinis commovetur ipsa fama et opinione liberalitatis, beneficentiae, iustitiae, fidei omniumque earum virtutum, quae pertinent ad mansuetudinem morum ac facilitatem. Etenim illud ipsum, quod honestum decorumque dicimus, quia per se nobis placet animosque omnium natura et specie sua commovet maximeque quasi perlucet ex iis, quas commemoravi, virtutibus, idcirco illos, in quibus eas virtutes esse remur, a natura ipsa diligere cogimur. Atque hae quidem causae diligendi gravissimae; possunt enim praetcrea non nullae esse leviores. 2.33. Fides autem ut habeatur, duabus rebus effici potest, si existimabimur adepti coniunctam cum iustitia prudentiam. Nam et iis fidem habemus, quos plus intellegere quam nos arbitramur quosque et futura prospicere credimus et, cum res agatur in discrimenque ventum sit, expedire rem et consilium ex tempore capere posse; hanc enim utilem homines existimant veramque prudentiam. Iustis autem et fidis hominibus, id est bonis viris, ita fides habetur, ut nulla sit in iis fraudis iniuriaeque suspicio. Itaque his salutem nostram, his fortunas, his liberos rectissime committi arbitramur. 2.34. Harum igitur duarum ad fidem faciendam iustitia plus pollet, quippe cum ea sine prudentia satis habeat auctoritatis, prudentia sine iustitia nihil valet ad faciendam fidem. Quo enim quis versutior et callidior, hoc invisior et suspectior est detracta opinione probitatis. Quam ob rem intellegentiae iustitia coniuncta, quantum volet, habebit ad faciendam fidem virium; iustitia sine prudentia multum poterit, sine iustitia nihil valebit prudentia. 2.35. Sed ne quis sit admiratus, cur, cum inter omnes philosophos constet a meque ipso saepe disputatum sit, qui unam haberet, omnes habere virtutes, nune ita seiungam, quasi possit quisquam, qui non idem prudens sit, iustus esse, alia est illa, cum veritas ipsa limatur in disputatione, subtilitas, alia, cum ad opinionem communem omnis accommodatur oratio. Quam ob rem, ut volgus, ita nos hoc loco loquimur, ut alios fortes, alios viros bonos, alios prudentes esse dicamus; popularibus enim verbis est agendum et usitatis, cum loquimur de opinione populari, idque eodem modo fecit Panaetius. Sed ad propositum revertamur. 2.36. Erat igitur ex iis tribus, quae ad gloriam pertinerent, hoc tertium, ut cum admiratione hominum honore ab iis digni iudicaremur. Admirantur igitur communiter illi quidem omnia, quae magna et praeter opinionem suam animadverterunt, separatim autem, in singulis si perspiciunt necopinata quaedam bona. Itaque eos viros suspiciunt maximisque efferunt laudibus, in quibus existimant se excellentes quasdam et singulares perspicere virtutes, despiciunt autem eos et contemnunt, in quibus nihil virtutis, nihil animi, nihil nervorum putant. Non enim omnes eos contemnunt, de quibus male existimant. Nam quos improbos, maledicos, fraudulentos putant et ad faciendam iniuriam instructos, eos haud contemnunt quidem, sed de iis male existimant. Quam ob rem, ut ante dixi, contemnuntur ii, qui nec sibi nec alteri, ut dicitur, in quibus nullus labor, nulla industria, nulla cura est. 2.37. Admiratione autem afficiuntur ii, qui anteire ceteris virtute putantur et cum omni carere dedecore, tum vero iis vitiis, quibus alii non facile possunt obsistere. Nam et voluptates, blandissimae dominae. maioris partis animos a virtute detorquent et, dolorum cum admoventur faces, praeter modum plerique exterrentur; vita mors, divitiae paupertas omnes homines vehementissime permovent. Quae qui in utramque partem excelso animo magnoque despiciunt, cumque aliqua iis ampla et honesta res obiecta est, totos ad se convertit et rapit, tum quis non admiretur splendorem pulchritudinemque virtutis? 2.38. Ergo et haec animi despicientia admirabilitatem magnam facit et maxime iustitia, ex qua una virtute viri boni appellantur, mirifica quaedam multitudini videtur, nec iniuria; nemo enim iustus esse potest, qui mortem, qui dolorem, qui exsilium, qui egestatem timet, aut qui ea, quae sunt his contraria, aequitati anteponit. Maximeque admirantur eum, qui pecunia non movetur; quod in quo viro perspectum sit, hunc igni spectatum arbitrantur. Itaque illa tria, quae proposita sunt ad gloriarm omnia iustitia conficit, et benivolentiam, quod prodesse vult plurimis, et ob eandem causam fidem et admirationem, quod eas res spernit et neglegit, ad quas plerique inflammati aviditate rapiuntur. 2.39. Ac mea quidem sententia omnis ratio atque institutio vitae adiumenta hominum desiderat, in primisque ut habeat, quibuscum possit familiares conferre sermones; quod est difficile, nisi speciem prae te boni viri feras. Ergo etiam solitario homini atque in agro vitam agenti opinio iustitiae necessaria est, eoque etiam magis, quod, eam si non habebunt, iniusti habebuntur, nullis praesidiis saepti multis afficientur iniuriis. 2.40. Atque iis etiam, qui vendunt emunt, conducunt locant contrahendisque negotiis implicantur, iustitia ad rem gerendam necessaria est, cuius tanta vis est, ut ne illi quidem, qui maleficio et scelere pascuntur, possint sine ulla particula iustitiae vivere. Nam qui eorum cuipiam, qui una latrocitur, furatur aliquid aut eripit, is sibi ne in latrocinio quidem relinquit locum, ille autem, qui archipirata dicitur, nisi aequabiliter praedam dispertiat, aut interficiatur a sociis aut relinquatur; quin etiam leges latronum esse dicuntur, quibus pareant, quas observent. Itaque propter aequabilem praedae partitionem et Bardulis Illyrius latro, de quo est apud Theopompum, magnas opes habuit et multo maiores Viriathus Lusitanus; cui quidem etiam exercitus nostri imperatoresque cesserunt; quem C. Laelius, is qui Sapiens usurpatur, praetor fregit et comminuit ferocitatemque eius ita repressit, ut facile bellum reliquis traderet. Cum igitur tanta vis iustitiae sit, ut ea etiam latronum opes firmet atque augeat, quantam eius vim inter leges et iudicia et in constituta re publica fore putamus? 2.41. Mihi quidem non apud Medos solum, ut ait Herodotus, sed etiam apud maiores nostros iustitiae fruendae causa videntur olim bene morati reges constituti. Nam cum premeretur inops multitudo ab iis, qui maiores opes habebant, ad unum aliquem confugiebant virtute praestantem; qui cum prohiberet iniuria tenuiores, aequitate constituenda summos cum infimis pari iure retinebat. Eademque constituendarum legum fuit causa, quae regum. 2.42. Ius enim semper est quaesitum aequabile; neque enim aliter esset ius. Id si ab uno iusto et bono viro consequebantur, erant eo contenti; cum id minus contingeret, leges sunt inventae, quae cum omnibus semper una atque eadem voce loquerentur. Ergo hoc quidem perspicuum est, eos ad imperandum deligi solitos, quorum de iustitia magna esset opinio multitudinis. Adiuncto vero, ut idem etiam prudentes haberentur, nihil erat, quod homines iis auctoribus non posse consequi se arbitrarentur. Omni igitur ratione colenda et retinenda iustitia est cum ipsa per sese (nam aliter iustitia non esset), tum propter amplificationem honoris et gloriae. Sed ut pecuniae non quaerendae solum ratio est, verum etiam collocandae, quae perpetuos sumptus suppeditet, nec solum necessaries, sed etiam liberales, sic gloria et quaerenda et collocanda ratione est. 2.43. Quamquam praeclare Socrates hanc viam ad gloriam proximam et quasi compendiariam dicebat esse, si quis id ageret, ut, qualis haberi vellet, talis esset. Quodsi qui simulatione et ii ostentatione et ficto non modo sermone, sed etiam voltu stabilem se gloriam consequi posse rentur, vehementer errant. Vera gloria radices agit atque etiam propagatur, ficta omnia celeriter tamquam flosculi decidunt, nee simulatum potest quicquam esse diuturnum. Testes sunt permulti in utramque partem, sed brevitatis causa familia contenti erimus una. Ti. enim Gracchus P. f. tam diu laudabitur, dum memoria rerum Romanarum manebit; at eius filii nec vivi probabantur bonis et mortui numerum optinent iure caesorum. Qui igitur adipisci veram gloriam volet, iustitiae fungatur officiis. Ea quae essent, dictum est in libro superiore. 2.44. Sed ut facillime, quales simus, tales esse videamur, etsi in eo ipso vis maxima est, ut simus ii, qui haberi velimus, tamen quaedam praecepta danda sunt. Nam si quis ab ineunte aetate habet causam celebritatis et nominis aut a patre acceptam, quod tibi, mi Cicero, arbitror contigisse, aut aliquo casu atque fortuna, in hunc oculi omnium coniciuntur atque in eum, quid agat, quem ad modum vivat, inquiritur et, tamquam in clarissima luce versetur, ita nullum obscurum potest nec dictum eius esse nec factum. 2.45. Quorum autem prima aetas propter humilitatem et obscuritatem in hominum ignoratione versatur, ii, simul ac iuvenes esse coeperunt, magna spectare et ad ea rectis studiis debent contendere; quod eo firmiore animo facient, quia non modo non invidetur illi aetati, verum etiam favetur. Prima igitur est adulescenti commendatio ad gloriam, si qua ex bellicis rebus comparari potest, in qua multi apud maiores nostros exstiterunt; semper enim fere bella gerebantur. Tua autem aetas incidit in id bellum, cuius altera pars sceleris nimium habuit, altera felicitatis parum. Quo tamen in bello cum te Pompeius alae alteri praefecisset, magnam laudem et a summo viro et ab exercitu consequebare equitando, iaculando, omni militari labore tolerando. Atque ea quidem tua laus pariter cum re publica cecidit. Mihi autem haec oratio suscepta non de te est, sed de genere toto; quam ob rein pergarnus ad ea, quae restant. 2.46. Ut igitur in reliquis rebus multo maiora opera sunt animi quam corporis, sic eae res, quas ingenio ac ratione persequimur, gratiores sunt quam illae, quas viribus. Prima igitur commendatio proficiscitur a modestia cum pietate in parentes, in suos benivolentia. Facillime autem et in optimam partem cognoscuntur adulescentes, qui se ad claros et sapientes viros bene consulentes rei publicae contulerunt; quibuscum si frequentes sunt, opinionem afferunt populo eorum fore se similes, quos sibi ipsi delegerint ad imitandum. 2.47. P. Rutili adulescentiam ad opinionem et innocentiae et iuris scientiae P. Muci commendavit domus. Nam L. quidem Crassus, cum esset admodum adulescens, non aliunde mutuatus est, sed sibi ipse peperit maximam laudem ex illa accusatione nobili et gloriosa, et, qua aetate qui exercentur, laude affici solent, ut de Demosthene accepimus, ea aetate L. Crassus ostendit id se in foro optime iam facere, quod etiam tum poterat domi cum laude meditari. 2.48. Sed cum duplex ratio sit orationis, quarum in altera sermo sit, in altera contentio, non est id quidem dubium, quin contentio orationis maiorem vim habeat ad gloriam (ea est enim, quam eloquentiam dicimus); sed tamen difficile dictu est, quantopere conciliet animos comitas affabilitasque sermonis. Exstant epistulae et Philippi ad Alexandrum et Antipatri ad Cassandrum et Antigoni ad Philippum filium, trium prudentissimorum (sic enim accepimus); quibus praecipiunt, ut oratione benigna multitudinis animos ad benivolentiam alliciant militesque blande appellando sermone deliniant. Quae autem in multitudine cum contentione habetur oratio, ea saepe universam excitat gloriam ; magna est enim admiratio copiose sapienterque dicentis; quem qui audiunt, intellegere etiam et sapere plus quam ceteros arbitrantur. Si vero inest in oratione mixta modestia gravitas, nihil admirabilius fieri potest, eoque magis, si ea sunt in adulescente. 2.49. Sed cum sint plura causarum genera, quae eloquentiam desiderent, multique in nostra re publica adulescentes et apud iudices et apud populum et apud senatum dicendo laudem assecuti sint, maxima est admiratio in iudiciis. Quorum ratio duplex est. Nam ex accusatione et ex defensione constat; quarum etsi laudabilior est defensio, tamen etiam accusatio probata persaepe est. Dixi paulo ante de Crasso; idem fecit adulescens M. Antonius. Etiam P. Sulpici eloquentiam accusatio illustravit, cum seditiosum et inutilem civem, C. Norbanum, in iudicium vocavit. 2.50. Sed hoc quidem non est saepe faciendum nec umquam nisi aut rei publicae causa, ut ii, quos ante dixi, aut ulciscendi, ut duo Luculli, aut patrocinii, ut nos pro Siculis, pro Sardis in Albucio Iulius. In accusando etiam M'. Aquilio L. Fufi cognita industria est. Semel igitur aut non saepe certe. Sin erit, cui faciendum sit saepius, rei publicae tribuat hoc muneris, cuius inimicos ulcisci saepius non est reprehendendum; modus tamen adsit. Duri enim hominis vel potius vix hominis videtur periculum capitis inferre multis. Id cum periculosum ipsi est, tum etiam sordidum ad famam, committere, ut accusator nominere; quod contigit M. Bruto summo genere nato, illius filio, qui iuris civilis in primis peritus fuit. 2.51. Atque etiam hoc praeceptum officii diligenter tenendum est, ne quem umquam innocentem iudicio capitis arcessas; id enim sine scelere fieri nullo pacto potest. Nam quid est tam inhumanum quam eloquentiam a natura ad salutem hominum et ad conservationem datam ad bonorum pestem perniciemque convertere? Nec tamen, ut hoc fugiendum est, item est habendum religioni nocentem aliquando, modo ne nefarium impiumque, defendere; vult hoc multitudo, patitur consuetudo, fert etiam humanitas. Iudicis est semper in causis verum sequi, patroni non numquam veri simile, etiamsi minus sit verum, defendere; quod scribere, praesertim cum de philosophia scriberem, non auderem, nisi idem placeret gravissimo Stoicorum, Panaetio. Maxime autem et gloria paritur et gratia defensionibus, eoque maior, si quando accidit, ut ei subveniatur, qui potentis alicuius opibus circumveniri urguerique videatur, ut nos et saepe alias et adulescentes contra L. Sullae domitis opes pro Sex. Roscio Amerino fecimus, quae, ut scis, exstat oratio. 3.16. Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium. 3.25. Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse. | 1.118. For we cannot all have the experience of Hercules, as we find it in the words of Prodicus in Xenophon; "When Hercules was just coming into youth's estate (the time which Nature has appointed unto every man for choosing the path of life on which he would enter), he went out into a desert place. And as he saw two paths, the path of Pleasure and the path of Virtue, he sat down and debated long and earnestly which one it were better for him to take." This might, perhaps, happen to a Hercules, "scion of the seed of Jove"; but it cannot well happen to us; for we copy each the model he fancies, and we are constrained to adopt their pursuits and vocations. But usually, we are so imbued with the teachings of our parents, that we fall irresistibly into their manners and customs. Others drift with the current of popular opinion and make especial choice of those callings which the majority find most attractive. Some, however, as the result either of some happy fortune or of natural ability, enter upon the right path of life, without parental guidance. 2.31. All men do not, perhaps, stand equally in need of political honour, fame and the good-will of their fellow-citizens; nevertheless, if these honours come to a man, they help in many ways, and especially in the acquisition of friends. But friendship has been discussed in another book of mine, entitled "Laelius." Let us now take up the discussion of Glory, although I have published two books on that subject also. Still, let us touch briefly on it here, since it is of very great help in the conduct of more important business. The highest, truest glory depends upon the following three things: the affection, the confidence, and the mingled admiration and esteem of the people. Such sentiments, if I may speak plainly and concisely, are awakened in the masses in the same way as in individuals. But there is also another avenue of approach to the masses, by which we can, as it were, steal into the hearts of all at once. 2.32. But of the three above-named requisites, let us look first at good-will and the rules for securing it. Good-will is won principally through kind services; next to that, it is elicited by the will to do a kind service, even though nothing happen to come of it. Then, too, the love of people generally is powerfully attracted by a man's mere name and reputation for generosity, kindness, justice, honour, and all those virtues that belong to gentleness of character and affability of manner. And because that very quality which we term moral goodness and propriety is pleasing to us by and of itself and touches all our hearts both by its inward essence and its outward aspect and shines forth with most lustre through those virtues named above, we are, therefore, compelled by Nature herself to love those in whom we believe those virtues to reside. Now these are only the most powerful motives to love â not all of them; there may be some minor ones besides. 2.33. Secondly, the command of confidence can be secured on two conditions: (1) if people think us possessed of practical wisdom combined with a sense of justice. For we have confidence in those who we think have more understanding than ourselves, who, we believe, have better insight into the future, and who, when an emergency arises and a crisis comes, can clear away the difficulties and reach a safe decision according to the exigencies of the occasion; for that kind of wisdom the world accounts genuine and practical. But (2) confidence is reposed in men who are just and true â that is, good men â on the definite assumption that their characters admit of no suspicion of dishonesty or wrong-doing. And so we believe that it is perfectly safe to entrust our lives, our fortunes, and our children to their care. 2.34. of these two qualities, then, justice has the greater power to inspire confidence; for even without the aid of wisdom, it has considerable weight; but wisdom without justice is of no avail to inspire confidence; for take from a man his reputation for probity, and the more shrewd and clever he is, the more hated and mistrusted he becomes. Therefore, justice combined with practical wisdom will command all the confidence we can desire; justice without wisdom will be able to do much; wisdom without justice will be of no avail at all. 2.35. But I am afraid someone may wonder why I am now separating the virtues â as if it were possible for anyone to be just who is not at the same time wise; for it is agreed upon among all philosophers, and I myself have often argued, that he who has one virtue has them all. The explanation of my apparent inconsistency is that the precision of speech we employ, when abstract truth is critically investigated in philosophic discussion, is one thing; and that employed, when we are adapting our language entirely to popular thinking, is another. And therefore I am speaking here in the popular sense, when I call some men brave, others good, and still others wise; for in dealing with popular conceptions we must employ familiar words in their common acceptation; and this was the practice of Panaetius likewise. But let us return to the subject. 2.36. The third, then, of the three conditions I name as essential to glory is that we be accounted worthy of the esteem and admiration of our fellow-men. While people admire in general everything that is great or better than they expect, they admire in particular the good qualities that they find unexpectedly in individuals. And so they reverence and extol with the highest praises those men in whom they see certain pre-eminent and extraordinary talents; and they look down with contempt upon those who they think have no ability, no spirit, no energy. For they do not despise all those of whom they think ill. For some men they consider unscrupulous, slanderous, fraudulent, and dangerous; they do not despise them, it may be; but they do think ill of them. And therefore, as I said before, those are despised who are "of no use to themselves or their neighbours," as the saying is, who are idle, lazy, and indifferent. 2.37. On the other hand, those are regarded with admiration who are thought to excel others in ability and to be free from all dishonour and also from those vices which others do not easily resist. For sensual pleasure, a most seductive mistress, turns the hearts of the greater part of humanity away from virtue; and when the fiery trial of affliction draws near, most people are terrified beyond measure. Life and death, wealth and want affect all men most powerfully. But when men, with a spirit great and exalted, can look down upon such outward circumstances, whether prosperous or adverse, and when some noble and virtuous purpose, presented to their minds, converts them wholly to itself and carries them away in its pursuit, who then could fail to admire in them the splendour and beauty of virtue? 2.38. As, then, this superiority of mind to such externals inspires great admiration, so justice, above all, on the basis of which alone men are called "good men," seems to people generally a quite marvellous virtue â and not without good reason; for no one can be just who fears death or pain or exile or poverty, or who values their opposites above equity. And people admire especially the man who is uninfluenced by money; and if a man has proved himself in this direction, they think him tried as by fire. Those three requisites, therefore, which were presupposed as the means of obtaining glory, are all secured by justice: (1) good-will, for it seeks to be of help to the greatest number; (2) confidence, for the same reason; and (3) admiration, because it scorns and cares nothing for those things, with a consuming passion for which most people are carried away. 2.39. Now, in my opinion at least, every walk and vocation in life calls for human coâoperation â first and above all, in order that one may have friends with whom to enjoy social intercourse. And this is not easy, unless he is looked upon as a good man. So, even to a man who shuns society and to one who spends his life in the country a reputation for justice is essential â even more so than to others; for they who do not have it [but are considered unjust] will have no defence to protect them and so will be the victims of many kinds of wrong. 2.40. So also to buyers and sellers, to employers and employed, and to those who are engaged in commercial dealings generally, justice is indispensable for the conduct of business. Its importance is so great, that not even those who live by wickedness and crime can get on without some small element of justice. For if a robber takes anything by force or by fraud from another member of the gang, he loses his standing even in a band of robbers; and if the one called the "Pirate Captain" should not divide the plunder impartially, he would be either deserted or murdered by his comrades. Why, they say that robbers even have a code of laws to observe and obey. And so, because of his impartial division of booty, Bardulis, the Illyrian bandit, of whom we read in Theopompus, acquired great power, Viriathus, of Lusitania, much greater. He actually defied even our armies and generals. But Gaius Laelius â the one surnamed "the Wise" â in his praetorship crushed his power, reduced him to terms, and so checked his intrepid daring, that he left to his successors an easy conquest. Since, therefore, the efficacy of justice is so great that it strengthens and augments the power even of robbers, how great do we think its power will be in a constitutional government with its laws and courts? 2.41. Now it seems to me, at least, that not only among the Medes, as Herodotus tells us, but also among our own ancestors, men of high moral character were made kings in order that the people might enjoy justice. For, as the masses in their helplessness were oppressed by the strong, they appealed for protection to some one man who was conspicuous for his virtue; and, as he shielded the weaker classes from wrong, he managed by establishing equitable conditions to hold the higher and the lower classes in an equality of right. The reason for making constitutional laws was the same as that for making kings. 2.42. For what people have always sought is equality of rights before the law. For rights that were not open to all alike would be no rights. If the people secured their end at the hands of one just and good man, they were satisfied with that; but when such was not their good fortune, laws were invented, to speak to all men at all times in one and the same voice. This, then, is obvious: nations used to select for their rulers those men whose reputation for justice was high in the eyes of the people. If in addition they were also thought wise, there was nothing that men did not think they could secure under such leadership. Justice is, therefore, in every way to be cultivated and maintained, both for its own sake (for otherwise it would not be justice) and for the enhancement of personal honour and glory. But as there is a method not only of acquiring money but also of investing it so as to yield an income to meet our continuously recurring expenses â both for the necessities and for the more refined comforts of life â so there must be a method of gaining glory and turning it to account. And yet, as Socrates used to express it so admirably, 2.43. "the nearest way to glory â a short cut, as it were â is to strive to be what you wish to be thought to be." For if anyone thinks that he can win lasting glory by pretence, by empty show, by hypocritical talk and looks, he is very much mistaken. True glory strikes deep root and spreads its branches wide; but all pretences soon fall to the ground like fragile flowers, and nothing counterfeit can be lasting. There are very many witnesses to both facts; but, for brevity's sake: I shall confine myself to one family: Tiberius Gracchus, Publius's son, will be held in honour as long as the memory of Rome shall endure; but his sons were not approved by patriots while they lived, and since they are dead they are numbered among those whose murder was justifiable. If, therefore, anyone wishes to win true glory, let him discharge the duties required by justice. And what they are has been set forth in the course of the preceding book. 2.44. But, although the very essence of the problem is that we actually be what we wish to be thought to be, still some rules may be laid down to enable us most easily to secure the reputation of being what we are. For, if anyone in his early youth has the responsibility of living up to a distinguished name acquired either by inheritance from his father (as, I think, my dear Cicero, is your good fortune) or by some chance or happy combination of circumstances, the eyes of the world are turned upon him; his life and character are scrutinized; and, as if he moved in a blaze of light, not a word and not a deed of his can be kept a secret. 2.45. Those, on the other hand, whose humble and obscure origin has kept them unknown to the world in their early years ought, as soon as they approach young manhood, to set a high ideal before their eyes and to strive with unswerving zeal towards its realization. This they will do with the better heart, because that time of life is accustomed to find favour rather than to meet with opposition. Well, then, the first thing to recommend to a young man in his quest for glory is that he try to win it, if he can, in a military career. Among our forefathers many distinguished themselves as soldiers; for warfare was almost continuous then. The period of your own youth, however, has coincided with that war in which the one side was too prolific in crime, the other in failure. And yet, when Pompey placed you in command of a cavalry squadron in this war, you won the applause of that great man and of the army for your skill in riding and spear-throwing and for endurance of all the hardships of the soldier's life. But that credit accorded to you came to nothing along with the fall of the republic. The subject of this discussion, however, is not your personal history, but the general theme. Let us, therefore, proceed to the sequel. 2.46. As, then, in everything else brain-work is far more important than mere hand-work, so those objects which we strive to attain through intellect and reason gain for us a higher degree of gratitude than those which we strive to gain by physical strength. The best recommendation, then, that a young man can have to popular esteem proceeds from self-restraint, filial affection, and devotion to kinsfolk. Next to that, young men win recognition most easily and most favourably, if they attach themselves to men who are at once wise and renowned as well as patriotic counsellors in public affairs. And if they associate constantly with such men, they inspire in the public the expectation that they will be like them, seeing that they have themselves selected them for imitation. 2.47. His frequent visits to the home of Publius Mucius assisted young Publius Rutilius to gain a reputation for integrity of character and for ability as a jurisconsult. Not so, however, Lucius Crassus; for, though he was a mere boy, he looked to no one else for assistance, but by his own unaided ability he won for himself in that brilliant and famous prosecution a splendid reputation as an orator. And at an age when young men are accustomed with their school exercises to win applause as students of oratory, this Roman Demosthenes, Lucius Crassus, was already proving himself in the law-courts a master of the art which he might even then have been studying at home with credit to himself. 2.48. But as the classification of discourse is a twofold one â conversation, on the one side; oratory, on the other â there can be no doubt that of the two this debating power (for that is what we mean by eloquence) counts for more toward the attainment of glory; and yet, it is not easy to say how far an affable and courteous manner in conversation may go toward winning the affections. We have, for instance, the letters of Philip to Alexander, of Antipater to Cassander, and of Antigonus to Philip the Younger. The authors of these letters were, as we are informed, three of the wisest men in history; and in them they instruct their sons to woo the hearts of the populace to affection by words of kindness and to keep their soldiers loyal by a winning address. But the speech that is delivered in a debate before an assembly often stirs the hearts of thousands at once; for the eloquent and judicious speaker is received with high admiration, and his hearers think him understanding and wise beyond all others. And, if his speech have also dignity combined with moderation, he will be admired beyond all measure, especially if these qualities are found in a young man. 2.49. But while there are occasions of many kinds that call for eloquence, and while many young men in our republic have obtained distinction by their speeches in the courts, in the popular assemblies, and in the senate, yet it is the speeches before our courts that excite the highest admiration. The classification of forensic speeches also is a twofold one: they are divided into arguments for the prosecution and arguments for the defence. And while the side of the defence is more honourable, still that of the prosecution also has very often established a reputation. I spoke of Crassus a moment ago; Marcus Antonius, when a youth, had the same success. A prosecution brought the eloquence of Publius Sulpicius into favourable notice, when he brought an action against Gaius Norbanus, a seditious and dangerous citizen. 2.50. But this should not be done often â never, in fact, except in the interest of the state (as in the cases of those above mentioned) or to avenge wrongs (as the two Luculli, for example, did) or for the protection of our provincials (as I did in the defence of the Sicilians, or Julius in the prosecution of Albucius in behalf of the Sardinians). The activity of Lucius Fufius in the impeachment of Manius Aquilius is likewise famous. This sort of work, then, may be done once in a lifetime, or at all events not often. But if it shall be required of anyone to conduct more frequent prosecutions, let him do it as a service to his country; for it is no disgrace to be often employed in the prosecution of her enemies. And yet a limit should be set even to that. For it requires a heartless man, it seems, or rather one who is well-nigh inhuman, to be arraigning one person after another on capital charges. It is not only fraught with danger to the prosecutor himself, but is damaging to his reputation, to allow himself to be called a prosecutor. Such was the effect of this epithet upon Marcus Brutus, the scion of a very noble family and the son of that Brutus who was an eminent authority in the civil law. 2.51. Again, the following rule of duty is to be carefully observed: never prefer a capital charge against any person who may be innocent. For that cannot possibly be done without making oneself a criminal. For what is so unnatural as to turn to the ruin and destruction of good men the eloquence bestowed by Nature for the safety and protection of our fellowmen? And yet, while we should never prosecute the innocent, we need not have scruples against undertaking on occasion the defence of a guilty person, provided he be not infamously depraved and wicked. For people expect it; custom sanctions it; humanity also accepts it. It is always the business of the judge in a trial to find out the truth; it is sometimes the business of the advocate to maintain what is plausible, even if it be not strictly true, though I should not venture to say this, especially in an ethical treatise, if it were not also the position of Panaetius, that strictest of Stoics. Then, too, briefs for the defence are most likely to bring glory and popularity to the pleader, and all the more so, if ever it falls to him to lend his aid to one who seems to be oppressed and persecuted by the influence of someone in power. This I have done on many other occasions; and once in particular, in my younger days, I defended Sextus Roscius of Ameria against the power of Lucius Sulla when he was acting the tyrant. The speech is published, as you know. 3.16. Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. 3.25. In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. |
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13. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299 | 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. |
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| 14. Cicero, On Laws, 1.24-1.27, 2.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 316 |
15. Cicero, On The Ends of Good And Evil, 2.118, 3.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 321| 2.118. Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt. 3.11. de quibus cupio scire quid sentias. Egone quaeris, inquit, inquit N inquam quid sentiam? quos bonos viros, fortes, iustos, moderatos aut audivimus in re publica fuisse aut ipsi vidimus, qui sine ulla doctrina naturam ipsam secuti multa laudabilia fecerunt, eos melius a natura institutos fuisse, quam institui potuissent a philosophia, si ullam aliam probavissent praeter eam, quae nihil aliud in bonis haberet nisi honestum, nihil nisi turpe in malis; ceterae philosophorum disciplinae, omnino alia magis alia, sed tamen omnes, quae rem ullam virtutis expertem expertem virtutis BE aut in bonis aut in malis numerent, eas non modo nihil adiuvare arbitror neque firmare, firmare affirmare (adfirmare A). ' Aut confirmare cum Or. scribendum est aut potius firmare, cui ex altero verbo (adiuvare) praepositio adhaesit' Mdv. quo meliores simus, sed ipsam depravare naturam. nam nisi hoc optineatur, id solum bonum esse, quod honestum sit, nullo modo probari possit beatam vitam virtute effici. quod si ita sit, cur cur N om. ABERV opera philosophiae sit danda nescio. si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem. | 2.118. Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. 3.11. "That all sounds very fine, Cato," I replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â in varying degrees no doubt, but still all, â which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I should not set much value on your vaunted and belauded virtue." |
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16. Cicero, De Finibus, 2.118, 3.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 321 | 2.118. Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. 3.11. "That all sounds very fine, Cato," I replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â in varying degrees no doubt, but still all, â which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I should not set much value on your vaunted and belauded virtue." |
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| 17. Cicero, Letters, 7.11.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262 |
| 18. Cicero, On Friendship, 18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 321 |
| 19. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 321 |
20. Polybius, Histories, 10.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 315 | 10.3. 1. It is generally agreed that Scipio was beneficent and magimous, but that he was also shrewd and discreet with a mind always concentrated on the object he had in view would be conceded by none except those who associated with him and to whom his character stood clearly revealed.,2. One of these was Gaius Laelius, who from his youth up to the end had participated in his every word and deed, and who has produced the above impression upon myself, as his account seems both probable on the face of it and in accordance with the actual performances of Scipio.,3. For he tells us that Scipio first distinguished himself on the occasion of the cavalry engagement between his father and Hannibal in the neighbourhood of the Po.,4. He was at the time seventeen years of age, this being his first campaign, and his father had placed him in command of a picked troop of horse in order to ensure his safety, but when he caught sight of his father in the battle, surrounded by the enemy and escorted only by two or three horsemen and dangerously wounded,,5. he at first endeavoured to urge those with him to go to the rescue, but when they hung back for a time owing to the large numbers of the enemy round them, he is said with reckless daring to have charged the encircling force alone.,6. Upon the rest being now forced to attack, the enemy were terror-struck and broke up, and Publius Scipio, thus unexpectedly delivered, was the first to salute his son in the hearing of all as his preserver.,7. Having by this service gained a universally acknowledged reputation for bravery, he in subsequent times refrained from exposing his person without sufficient reason, when his country reposed her hopes of success on him â conduct characteristic not of a commander who relies on luck, but on one gifted with intelligence. |
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| 21. Propertius, Elegies, 3.1.1-3.1.4, 3.2.17-3.2.26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 290, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 290, 293 |
22. Lucretius Carus, On The Nature of Things, 1.25, 1.117-1.126, 2.8-2.9, 5.19, 5.22-5.42, 5.68-5.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 288, 289, 290, 291, 294, 298, 303, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 288, 289, 290, 291, 294, 298, 303, 312| 1.25. quos ego de rerum natura pangere conor 1.117. Ennius ut noster cecinit, qui primus amoeno 1.118. detulit ex Helicone perenni fronde coronam, 1.119. per gentis Italas hominum quae clara clueret; 1.120. etsi praeterea tamen esse Acherusia templa 1.121. Ennius aeternis exponit versibus edens, 1.122. quo neque permaneant animae neque corpora nostra, 1.123. sed quaedam simulacra modis pallentia miris; 1.124. unde sibi exortam semper florentis Homeri 1.125. commemorat speciem lacrimas effundere salsas 1.126. coepisse et rerum naturam expandere dictis. 2.8. edita doctrina sapientum templa serena, 2.9. despicere unde queas alios passimque videre 5.19. quo magis hic merito nobis deus esse videtur, 5.22. Herculis antistare autem si facta putabis, 5.23. longius a vera multo ratione ferere. 5.24. quid Nemeaeus enim nobis nunc magnus hiatus 5.25. ille leonis obesset et horrens Arcadius sus, 5.26. tanto opere officerent nobis Stymphala colentes? 5.27. denique quid Cretae taurus Lernaeaque pestis 5.28. hydra venenatis posset vallata colubris? 5.29. quidve tripectora tergemini vis Geryonai 5.30. et Diomedis equi spirantes naribus ignem 5.31. Thracia Bistoniasque plagas atque Ismara propter 5.32. aureaque Hesperidum servans fulgentia mala, 5.33. asper, acerba tuens, immani corpore serpens 5.34. arboris amplexus stirpes? quid denique obesset 5.35. propter Atlanteum litus pelagique severa, 5.36. quo neque noster adit quisquam nec barbarus audet? 5.37. cetera de genere hoc quae sunt portenta perempta, 5.38. si non victa forent, quid tandem viva nocerent? 5.39. nil, ut opinor: ita ad satiatem terra ferarum 5.40. nunc etiam scatit et trepido terrore repleta est 5.41. per nemora ac montes magnos silvasque profundas; 5.42. quae loca vitandi plerumque est nostra potestas. 5.68. fundarit terram caelum mare sidera solem 5.69. lunaique globum; tum quae tellure animantes | |
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| 23. Horace, Odes, 3.3.9-3.3.36, 3.30.1-3.30.2, 3.30.6-3.30.14, 4.8.13-4.8.34 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263, 290, 293, 298, 299, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263, 290, 293, 298, 299, 301 |
24. Ovid, Amores, 1.3.25, 1.15.7-1.15.13, 1.15.25-1.15.26, 1.15.41-1.15.42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293, 294, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293, 294, 301| 1.3.25. Nos quoque per totum pariter cantabimur orbem, 1.15.7. Mortale est, quod quaeris, opus. mihi fama perennis 1.15.8. Quaeritur, in toto semper ut orbe canar. 1.15.9. Vivet Maeonides, Tenedos dum stabit et Ide, 1.15.10. Dum rapidas Simois in mare volvet aquas; 1.15.11. Vivet et Ascraeus, dum mustis uva tumebit, 1.15.12. Dum cadet incurva falce resecta Ceres. 1.15.13. Battiades semper toto cantabitur orbe; 1.15.25. Tityrus et segetes Aeneiaque arma legentur, 1.15.26. Roma triumphati dum caput orbis erit; 1.15.41. Ergo etiam cum me supremus adederit ignis, 1.15.42. Vivam, parsque mei multa superstes erit. | |
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| 25. Ovid, Ars Amatoria, 2.740 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294 |
| 26. Ovid, Epistulae (Heroides), 15.28 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294 |
27. Ovid, Metamorphoses, 15.147-15.152, 15.871-15.872, 15.875-15.879 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293, 298, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293, 298, 301| 15.147. quaeque diu latuere, canam; iuvat ire per alta 15.148. astra, iuvat terris et inerti sede relicta 15.149. nube vehi validique umeris insistere Atlantis 15.150. palantesque homines passim ac rationis egentes 15.151. despectare procul trepidosque obitumque timentes 15.152. sic exhortari seriemque evolvere fati: 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 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. | |
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| 28. Ovid, Tristia, 4.10.59-4.10.60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294 |
| 29. Livy, History, 9.17-9.19, 21.46.7, 22.16-22.17, 26.19.3-26.19.9, 35.14.5-35.14.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 257, 310, 315, 323; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 257, 310, 315, 323 |
| 30. Horace, Letters, 1.19.23-1.19.24, 2.1.5-2.1.17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 290, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 290, 299 |
31. Plutarch, Pompey, 67.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262| 67.3. Δομέτιος δὲ αὐτὸν Ἀηνόβαρβος Ἀγαμέμνονα καλῶν καὶ βασιλέα βασιλέων ἐπίφθονον ἐποίει. καὶ Φαώνιος οὐχ ἧττον ἦν ἀηδὴς τῶν παρρησιαζομένων· ἀκαίρως ἐν τῷ σκώπτειν, ἄνθρωποι, βοῶν, οὐδὲ τῆτες ἔσται τῶν ἐν Τουσκλάνῳ σύκων μεταλαβεῖν; Λεύκιος δὲ Ἀφράνιος ὁ τὰς ἐν Ἰβηρίᾳ δυνάμεις ἀποβαλὼν ἐν αἰτίᾳ προδοσίας γεγονώς, τότε δὲ τὸν Πομπήϊον ὁρῶν φυγομαχοῦντα, θαυμάζειν ἔλεγε τοὺς κατηγοροῦντας αὐτοῦ, πῶς πρὸς τὸν ἔμπορον τῶν ἐπαρχιῶν οὐ μάχονται προελθόντες. | 67.3. |
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| 32. Lucan, Pharsalia, 1.129-1.147, 1.205-1.212, 1.228, 1.303-1.305, 1.324-1.362, 1.493-1.498, 2.234-2.235, 2.315, 2.478-2.525, 5.732-5.733, 8.663-8.711, 9.961-9.999, 10.20-10.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 255, 261, 262, 292, 293, 294, 299, 310, 313; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 255, 261, 262, 292, 293, 294, 299, 310, 313 |
33. Plutarch, Julius Caesar, 41.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262| 41.2. Φαώνιος δὲ τὴν Κάτωνος παρρησίαν ὑποποιούμενος, μανικῶς ἐσχετλίαζεν εἰ μηδὲ τῆτες ἔσται τῶν περὶ Τουσκλάνον ἀπολαῦσαι σύκων Διὰ τὴν Πομπηΐου φιλαρχίαν. Ἀφράνιος δὲ ʽ νεωστὶ γὰρ ἐξ Ἰβηρίας ἀφῖκτο κακῶς στρατηγήσασʼ διαβαλλόμενος ἐπὶ χρήμασι προδοῦναι τὸν στρατόν, ἠρώτα Διὰ τί πρὸς τὸν ἔμπορον οὐ μάχονται τὸν ἐωνημένον παρʼ αὐτοῦ τὰς ἐπαρχίας, ἐκ τούτων ἁπάντων συνελαυνόμενος ἄκων εἰς μάχην ὁ Πομπήϊος ἐχώρει τὸν Καίσαρα διώκων. | 41.2. |
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| 34. Martial, Epigrams, 1.1.2, 5.65, 8.26.5-8.26.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 261, 263, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 261, 263, 294 |
| 35. Martial, Epigrams, 1.1.2, 5.65, 8.26.5-8.26.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 261, 263, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 261, 263, 294 |
| 36. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 320, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 320, 321 |
| 37. Pliny The Elder, Natural History, 16.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 315 |
| 38. Seneca The Younger, De Beneficiis, 1.13, 1.13.2-1.13.3, 2.16, 3.31.1, 7.2.5-7.2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 300, 310, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 300, 310, 315 |
39. Dio Chrysostom, Orations, 1.7, 1.70-1.82, 2.6, 2.26 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 312, 316, 318, 320; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 312, 316, 318, 320 | 2.6. The poetry of Homer, however, I look upon as alone truly noble and lofty and suited to a king, worthy of the attention of a real man, particularly if he expects to rule over all the peoples of the earth â or at any rate over most of them, and those the most prominent â if he is to be, in the strict sense of the term, what Homer calls a 'shepherd of the people.' Or would it not be absurd for a king to refuse to use any horse but the best and yet, when it is a question of poets, to read the poorer ones as though he had nothing else to do? 2.26. Nor, again, is it necessary that he study philosophy to the point of perfecting himself in it; he need only live simply and without affectation, to give proof by his very conduct of a character that is humane, gentle, just, lofty, and brave as well, and, above all, one that takes delight in bestowing benefits â a trait which approaches most nearly to the nature divine. He should, indeed, lend a willing ear to the teachings of philosophy whenever opportunity offers, inasmuch as these are manifestly not opposed to his own character but in accord with it; |
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| 40. Seneca The Younger, De Clementia, 1.9.1-1.11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 314; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 314 |
| 41. Seneca The Younger, Letters, 82.4-82.5, 91.17, 94.62-94.63 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 310; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 310 |
| 42. Silius Italicus, Punica, 1.1-1.2, 3.590-3.629, 4.115-4.119, 4.396-4.400, 4.425-4.427, 4.454-4.471, 4.476, 4.525-4.528, 4.638-4.699, 6.122, 6.653-6.697, 7.1-7.33, 7.70-7.72, 7.113-7.130, 7.157-7.211, 7.213, 7.252, 7.306-7.307, 7.351-7.366, 7.376, 7.398-7.401, 7.437-7.514, 7.536-7.750, 8.240-8.241, 8.593-8.594, 9.437, 12.387-12.419, 13.388-13.392, 13.445-13.487, 13.494-13.518, 13.613-13.704, 13.707-13.716, 13.752-13.754, 13.762-13.805, 15.18-15.31, 15.59-15.107, 15.125, 15.275-15.276, 15.328, 15.455-15.456, 16.277-16.284, 16.649-16.699, 17.629-17.654 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 251, 252, 253, 254, 255, 256, 257, 261, 262, 263, 264, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 306, 308, 311, 312, 313, 314, 315, 316, 317, 318, 319, 322, 323; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 251, 252, 253, 254, 255, 256, 257, 261, 262, 263, 264, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 306, 308, 311, 312, 313, 314, 315, 316, 317, 318, 319, 322, 323 |
| 43. Statius, Achilleis, 1.611, 1.864-1.865 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 296, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 296, 301 |
| 44. Statius, Siluae, 2.2.131-2.2.132, 2.7.9, 4.1.31-4.1.33, 4.2.50-4.2.51, 4.3.153-4.3.157, 5.3.10-5.3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 261, 263, 297, 298, 301, 302, 314; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 261, 263, 297, 298, 301, 302, 314 |
| 45. Statius, Thebais, 4.126-4.127, 4.157-4.164, 10.166-10.167, 10.445-10.448, 11.457-11.458 (1st cent. CE - 1st cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 255, 258, 259, 263; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 255, 258, 259, 263 |
| 46. Suetonius, Augustus, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 258; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258 |
| 47. Tacitus, Annals, 1.10.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 258; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258 |
48. Cassius Dio, Roman History, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 258; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258 | 46.39. 2. But the senate had already, while it was still uncertain which of the two would prevail, taken the precaution to abolish all the privileges the granting of which hitherto to any individuals contrary to established custom had paved the way to supreme power; they voted, of course, that this edict should apply to both parties, intending thereby to forestall the victor, but planning to lay the blame upon the other who should be defeated.,3. In the first place, they forbade anyone to hold office for a longer period than a year, and, secondly, they provided that no one man should be chosen superintendent of the corn supply or commissioner of food. And when they learned the outcome of the struggle, although they rejoiced at Antony's defeat, and not only changed their attire, but also celebrated a thanksgiving for sixty days, and, regarding all those who had been on Antony's side as enemies, took away their property, as they did in the case of Antony also, |
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| 49. Lucian, Dialogues of The Dead, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 324; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 324 |
| 50. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 321 |
| 51. Suidas Thessalius, Fragments, ἔννιος Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 291; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 291 |
| 52. Valerius Flaccus Gaius, Argonautica, 2.244-2.246 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293 |
| 53. Valerius Maximus, Memorable Deeds And Sayings, 5.4.2, 8.14.1 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 291, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 291, 315 |
| 54. Musonius Rufus, Discourses, 8.32-8.40 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 320; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 320 |
| 55. Aristotle, On Kingship, 2 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 320; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 320 |
| 56. Porcius Licinus, Fr., 1 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 306; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 306 |
| 57. Philodemus, On The Good King According To Homer, 0 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 311, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 311, 312 |
| 58. Curtius Rufus, Historiae Alexandri, 4.7.8, 8.1.24 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 315 |
| 59. Appian, Hannibalic War, 5.18 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 315 |
| 60. Suetonius, Julius, 50.1 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262 |
| 61. Servius, Ad Aeneida, 2.557 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262 |
62. Vergil, Aeneis, 1.259-1.260, 1.453-1.457, 1.488-1.493, 1.495, 1.588-1.589, 2.56, 2.307-2.308, 2.533-2.558, 2.590, 3.169, 3.462, 3.497-3.498, 5.319, 6.662-6.668, 6.679-6.683, 6.791-6.806, 6.860-6.869, 8.59, 8.151, 8.198, 8.200-8.204, 8.244-8.246, 8.301, 9.59-9.64, 9.446-9.449, 9.717-9.777, 10.241, 11.901, 12.4-12.8, 12.327, 12.898 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 253, 254, 255, 257, 260, 263, 292, 293, 294, 295, 296, 297, 298, 301, 302, 312, 314; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 253, 254, 255, 257, 260, 263, 292, 293, 294, 295, 296, 297, 298, 301, 302, 312, 314 | 1.259. lay seven huge forms, one gift for every ship. 1.260. Then back to shore he sped, and to his friends 1.453. art thou bright Phoebus' sister? Or some nymph, 1.454. the daughter of a god? Whate'er thou art, 1.455. thy favor we implore, and potent aid 1.456. in our vast toil. Instruct us of what skies, 1.457. or what world's end, our storm-swept lives have found! 1.488. her grief and stricken love. But as she slept, 1.489. her husband's tombless ghost before her came, 1.490. with face all wondrous pale, and he laid bare 1.491. his heart with dagger pierced, disclosing so 1.492. the blood-stained altar and the infamy 1.493. that darkened now their house. His counsel was 1.495. and for her journey's aid, he whispered where 1.588. the bastioned gates; the uproar of the throng. 1.589. The Tyrians toil unwearied; some up-raise 2.56. hurried indigt down; and from afar 2.307. the sacrificial altar, and thrusts back 2.308. from his doomed head the ill-aimed, glancing blade. 2.533. eeking their safe ships and the friendly shore. 2.534. Some cowards foul went clambering back again 2.536. But woe is me! If gods their help withhold, 2.537. 't is impious to be brave. That very hour 2.538. the fair Cassandra passed us, bound in chains, 2.539. King Priam's virgin daughter, from the shrine 2.540. and altars of Minerva; her loose hair 2.541. had lost its fillet; her impassioned eyes 2.542. were lifted in vain prayer,—her eyes alone! 2.543. For chains of steel her frail, soft hands confined. 2.544. Coroebus' eyes this horror not endured, 2.545. and, sorrow-crazed, he plunged him headlong in 2.546. the midmost fray, self-offered to be slain, 2.547. while in close mass our troop behind him poured. 2.548. But, at this point, the overwhelming spears 2.549. of our own kinsmen rained resistless down 2.550. from a high temple-tower; and carnage wild 2.551. ensued, because of the Greek arms we bore 2.552. and our false crests. The howling Grecian band, 2.553. crazed by Cassandra's rescue, charged at us 2.554. from every side; Ajax of savage soul, 2.555. the sons of Atreus, and that whole wild horde 2.556. Achilles from Dolopian deserts drew. 2.557. 'T was like the bursting storm, when gales contend, 2.558. west wind and South, and jocund wind of morn 2.590. The Greek besiegers to the roof-tops fled; 3.169. and lions yoked her royal chariot draw. 3.462. I, the slave-wife, to Helenus was given, 3.497. while favoring breezes beckoned us to sea, 3.498. and swelled the waiting canvas as they blew. 5.319. my pathway now; for you on yonder strand 6.662. The shades of thy Deiphobus received. 6.663. My fate it was, and Helen's murderous wrong, 6.664. Wrought me this woe; of her these tokens tell. 6.665. For how that last night in false hope we passed, 6.666. Thou knowest,—ah, too well we both recall! 6.667. When up the steep of Troy the fateful horse 6.668. Came climbing, pregt with fierce men-at-arms, 6.679. Then loud on Menelaus did she call, 6.680. And with her own false hand unbarred the door; 6.681. Such gift to her fond lord she fain would send 6.682. To blot the memory of his ancient wrong! 6.683. Why tell the tale, how on my couch they broke, 6.791. What forms of woe they feel, what fateful shape 6.792. of retribution hath o'erwhelmed them there. 6.793. Some roll huge boulders up; some hang on wheels, 6.794. Lashed to the whirling spokes; in his sad seat 6.795. Theseus is sitting, nevermore to rise; 6.796. Unhappy Phlegyas uplifts his voice 6.797. In warning through the darkness, calling loud, 6.798. ‘0, ere too late, learn justice and fear God!’ 6.799. Yon traitor sold his country, and for gold 6.800. Enchained her to a tyrant, trafficking 6.801. In laws, for bribes enacted or made void; 6.802. Another did incestuously take 6.803. His daughter for a wife in lawless bonds. 6.804. All ventured some unclean, prodigious crime; 6.805. And what they dared, achieved. I could not tell, 6.806. Not with a hundred mouths, a hundred tongues, 6.860. And each bright brow a snow-white fillet wears. 6.861. Unto this host the Sibyl turned, and hailed 6.862. Musaeus, midmost of a numerous throng, 6.863. Who towered o'er his peers a shoulder higher: 6.864. “0 spirits blest! 0 venerable bard! 6.865. Declare what dwelling or what region holds 6.866. Anchises, for whose sake we twain essayed 6.867. Yon passage over the wide streams of hell.” 6.868. And briefly thus the hero made reply: 6.869. “No fixed abode is ours. In shadowy groves 8.59. a huge sow, with her newly-littered brood 8.151. prang to its feet and left the feast divine. 8.198. risking my person and my life, have come 8.200. the house of Daunus hurls insulting war. 8.201. If us they quell, they doubt not to obtain 8.202. lordship of all Hesperia, and subdue 8.203. alike the northern and the southern sea. 8.204. Accept good faith, and give! Behold, our hearts 8.244. Then high-born pages, with the altar's priest, 8.245. bring on the roasted beeves and load the board 8.246. with baskets of fine bread; and wine they bring — 8.301. the cavern door, and broken the big chains, 9.59. his laggard host, and, leading in his train 9.60. a score of chosen knights, dashed into view 9.61. hard by the walls. A barb of Thracian breed 9.62. dappled with white he rode; a crimson plume 9.63. flamed over his golden helmet. “Who,” he cries, 9.64. “Is foremost at the foe? Who follows me? 9.446. that no man smite behind us. I myself 9.447. will mow the mighty fieid, and lead thee on 9.448. in a wide swath of slaughter.” With this word 9.449. he shut his lips; and hurled him with his sword 9.717. Here grim Mezentius, terrible to see, 9.718. waved an Etrurian pine, and made his war 9.719. with smoking firebrands; there, in equal rage, 9.720. Messapus, the steed-tamer, Neptune's son, 9.721. ripped down the palisade, and at the breach 9.723. Aid, O Calliope, the martial song! 9.724. Tell me what carnage and how many deaths 9.725. the sword of Turnus wrought: what peer in arms 9.726. each hero to the world of ghosts sent down. 9.728. A tower was there, well-placed and looming large, 9.729. with many a lofty bridge, which desperately 9.730. th' Italians strove to storm, and strangely plied 9.731. besieging enginery to cast it down: 9.732. the Trojans hurled back stones, or, standing close, 9.733. flung through the loopholes a swift shower of spears. 9.734. But Turnus launched a firebrand, and pierced 9.735. the wooden wall with flame, which in the wind 9.736. leaped larger, and devoured from floor to floor, 9.737. burning each beam away. The trembling guards 9.738. ought flight in vain; and while they crowded close 9.739. into the side unkindled yet, the tower 9.740. bowed its whole weight and fell, with sudden crash 9.741. that thundered through the sky. Along the ground 9.742. half dead the warriors fell (the crushing mass 9.743. piled over them) by their own pointed spears 9.744. pierced to the heart, or wounded mortally 9.745. by cruel splinters of the wreck. Two men, 9.746. Helenor one, and Lyeus at his side, 9.747. alone get free. Helenor of the twain 9.748. was a mere youth; the slave Lycymnia 9.749. bore him in secret to the Lydian King, 9.750. and, arming him by stealth, had sent away 9.751. to serve the Trojan cause. One naked sword 9.752. for arms had he, and on his virgin shield 9.753. no blazon of renown; but when he saw 9.754. the hosts of Turnus front him, and the lines 9.755. this way and that of Latins closing round, — 9.756. as a fierce, forest-creature, brought to bay 9.757. in circling pack of huntsmen, shows its teeth 9.758. against the naked spears, and scorning death 9.759. leaps upward on the javelins,—even so, 9.760. not loth to die, the youthful soldier flew 9.761. traight at the centre of his foes, and where 9.762. the shining swords looked thickest, there he sprung. 9.763. But Lyeus, swifter-footed, forced his way 9.764. past the opposing spears and made escape 9.765. far as the ciity-wall, where he would fain 9.766. clutch at the coping and climb up to clasp 9.767. ome friend above: but Turnus, spear in hand, 9.768. had hotly followed, and exulting loud 9.769. thus taunted him, “Hadst thou the hope, rash fool, 9.770. beyond this grasp to fly?” So, as he clung, 9.771. he tore him down; and with him broke and fell 9.772. a huge piece of the wall: not otherwise 9.773. a frail hare, or a swan of snow-white wing, 9.774. is clutched in eagle-talons, when the bird 9.775. of Jove soars skyward with his prey; or tender lamb 9.776. from bleating mother and the broken fold 9.777. is stolen by the wolf of Mars. Wild shouts 10.241. displayed the form of Phoebus, all of gold: 11.901. he smote Amastrus, son of Hippotas; 12.4. gaze all his way, fierce rage implacable 12.5. wells his high heart. As when on Libyan plain 12.6. a lion, gashed along his tawny breast 12.7. by the huntsman's grievous thrust, awakens him 12.8. unto his last grim fight, and gloriously 12.327. those Trojan sons of Heaven making league 12.898. peed in thy chariot o'er this empty plain?” |
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| 63. Vergil, Eclogues, 6.1-6.2, 8.9-8.10 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 290, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 290, 294 |
64. Vergil, Georgics, 2.176, 3.10-3.48, 3.482-3.483, 3.566 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 259, 290, 293, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 259, 290, 293, 294| 2.176. Ascraeumque cano Romana per oppida carmen. 3.10. Primus ego in patriam mecum, modo vita supersit, 3.11. Aonio rediens deducam vertice Musas; 3.12. primus Idumaeas referam tibi, Mantua, palmas, 3.13. et viridi in campo templum de marmore ponam 3.14. propter aquam. Tardis ingens ubi flexibus errat 3.15. Mincius et tenera praetexit arundine ripas. 3.16. In medio mihi Caesar erit templumque tenebit: 3.17. illi victor ego et Tyrio conspectus in ostro 3.18. centum quadriiugos agitabo ad flumina currus. 3.19. Cuncta mihi Alpheum linquens lucosque Molorchi 3.20. cursibus et crudo decernet Graecia caestu. 3.21. Ipse caput tonsae foliis ornatus olivae 3.22. dona feram. Iam nunc sollemnis ducere pompas 3.23. ad delubra iuvat caesosque videre iuvencos, 3.24. vel scaena ut versis discedat frontibus utque 3.25. purpurea intexti tollant aulaea Britanni. 3.26. In foribus pugnam ex auro solidoque elephanto 3.27. Gangaridum faciam victorisque arma Quirini, 3.28. atque hic undantem bello magnumque fluentem 3.29. Nilum ac navali surgentis aere columnas. 3.30. Addam urbes Asiae domitas pulsumque Niphaten 3.31. fidentemque fuga Parthum versisque sagittis, 3.32. et duo rapta manu diverso ex hoste tropaea 3.33. bisque triumphatas utroque ab litore gentes. 3.34. Stabunt et Parii lapides, spirantia signa, 3.35. Assaraci proles demissaeque ab Iove gentis 3.36. nomina, Trosque parens et Troiae Cynthius auctor. 3.37. Invidia infelix Furias amnemque severum 3.38. Cocyti metuet tortosque Ixionis anguis 3.39. immanemque rotam et non exsuperabile saxum. 3.40. Interea Dryadum silvas saltusque sequamur 3.41. intactos, tua, Maecenas, haud mollia iussa. 3.42. Te sine nil altum mens incohat; en age segnis 3.43. rumpe moras; vocat ingenti clamore Cithaeron 3.44. Taygetique canes domitrixque Epidaurus equorum 3.45. et vox adsensu nemorum ingeminata remugit. 3.46. Mox tamen ardentis accingar dicere pugnas 3.47. Caesaris et nomen fama tot ferre per annos, 3.48. Tithoni prima quot abest ab origine Caesar. 3.482. Nec via mortis erat simplex, sed ubi ignea venis 3.483. omnibus acta sitis miseros adduxerat artus, 3.566. tempore contactos artus sacer ignis edebat. | |
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| 65. Zonaras, Epitome, 8.23 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 315; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 315 |
| 66. Onesicritus, Fr., None Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 320; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 320 |
| 67. Anon., Appendix Vergiliana. Ciris, 14 Tagged with subjects: •silius italicus, and homer Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298 |
