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Published: 10 December 2022

Last updated: 29 January 2023

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1

Osanna, Massimo. "Games, banquets, handouts, and the population of Pompeii as deduced from a new tomb inscription." Journal of Roman Archaeology 31 (2018): 310–22. http://dx.doi.org/10.1017/s1047759418001460.

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A monumental tomb has been discovered at Pompeii in the Stabian Gate area during renovation work on a public building, constructed in the early 19th c., that currently houses the offices of the Archaeological Park. The tomb is part of a necropolis that developed alongside an important gate in the S sector of the city walls. In this area, 19th-c. investigations brought to light the gate as well as a section of paved road and two schola tombs in grey tuff, set directly on the left side of those leaving the city, on public ground and therefore authorised by the ordo decurionum (fig, 1). The first of the tombs is that of Marcus Tullius, a prominent figure in Pompeian society known for the dedication of the Temple of Fortuna Augusta; the second belongs to the duumvir Marcus Alleius Minius. Research was first conducted here by A. Maiuri, then again in the period 2001-2 when an additional stretch of paved road and two tombs on its right side were brought to light. The new, ongoing excavation, launched in 2016 to consolidate the foundations of the 19th-c. building but complicated by that building's looming presence, led to the rediscovery of a monumental tomb which had actually been found, partially excavated and robbed at the moment of the construction of the 19th-c. building.

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Renzo, Anthony Di. "His Master's Voice: Tiro and the Rise of the Roman Secretarial Class." Journal of Technical Writing and Communication 30, no. 2 (April 2000): 155–68. http://dx.doi.org/10.2190/b4yd-5fp7-1w8d-v3uc.

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The foundation for Rome's imperial bureaucracy was laid during the first century B.C., when functional and administrative writing played an increasingly dominant role in the Late Republic. During the First and Second Triumvirates, Roman society, once primarily oral, relied more and more on documentation to get its official business done. By the reign of Augustus, the orator had ceded power to the secretary, usually a slave trained as a scribe or librarian. This cultural and political transformation can be traced in the career of Marcus Tullius Tiro (94 B.C. to 4 A.D.), Cicero's confidant and amanuensis. A freedman credited with the invention of Latin shorthand (the notae Tironianae), Tiro transcribed and edited Cicero's speeches, composed, collected, and eventually published his voluminous correspondence, and organized and managed his archives and library. As his former master's fortune sank with the dying Republic, Tiro's began to rise. After Cicero's assassination, he became the orator's literary executor and biographer. His talents were always in demand under the new bureaucratic regime, and he prospered by producing popular grammars and secretarial manuals. He died a wealthy centenarian and a full Roman citizen.

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3

Godfrey, Aaron W. "Marcus Tullius Cicero, How to Run a Country; Marcus Tullius Cicero, How to Grow Old; Marcus Tullius Cicero, How to Be a Friend." Forum Italicum: A Journal of Italian Studies 53, no. 3 (September 6, 2019): 780–81. http://dx.doi.org/10.1177/0014585819875107.

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Butler, Robert Olen. "Severance: Three Fictions: Marcus Tullius Cicero, and: Katheryn Howard, and: Claude Messner." Prairie Schooner 77, no. 4 (2003): 5–7. http://dx.doi.org/10.1353/psg.2003.0111.

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5

Foley, Michael P., and Enrique Eguiarte. "Cicerón, Agustín y las raíces filosóficas de los diálogos de Casiciaco." Augustinus 54, no. 214 (2009): 315–44. http://dx.doi.org/10.5840/augustinus200954214/21518.

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To fully understand St. Augustine’s Cassiciacum dialogues, one must understand how they relate to the philosophical works of Marcus Tullius Cicero. Specifically, Augustine’s Contra Academicos is a response to Cicero’s Academica; and his De beata uita is a response to Cicero’s De finibus and Tusculanæ disputationes; and his De ordine is a response to Cicero’s trilogy on providence, De natura deorum, De diuinatione, and De fato. Recognizing the connection between these works sheds new light on the meaning and importance of the Cassiciacum dialogues.

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6

Protsiuk, A. "CICERO AND THE US POLITICAL CULTURE OF THE 18TH–19TH CENTURIES." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 139 (2018): 62–65. http://dx.doi.org/10.17721/1728-2640.2018.139.12.

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This article covers the role of Ancient Roman statesman and intellectual Marcus Tullius Cicero in the culture of the United States of America during the 18th and 19th centuries, particularly his influence on the formation of democracy in the US. While the recent decades have witnessed the increasing scholarly attention to the impact of Cicero on the early political culture of the US, the body of historical research, especially the Ukrainian one, lacks general analyses of Cicero’s role in the American political system during the emergence of the American state and its existence on the early stages of its history. After a general overview of the historical context of Cicero’s biography and legacy, this article pays a particular attention to his impact on the creation of United States democracy. A significant number of Cicero’s ideas, more or less, had been reflected in the concepts which defined the newly created American democracy. The most important concepts in this regard are the ideas of a republic government, private property, just laws, and forms of state structure. Apart from the general importance of Cicero’s ideas for the early American democracy, Marcus Tullius Cicero himself was a notable example for some Founding Fathers of the US, especially for the 2nd President John Adams. During the 19th century, Cicero continued to play a significant role in the American society, specially in the fields of education and public speaking.

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Tsyhanok, Olha, and Svitlana Vynnychuk. "Marcus tullIus Cicero’s works in the textbook on eloquence “The Mohyla Speaker” (1636)." LITERARY PROCESS: methodology, names, trends, no. 15 (2020): 95–102. http://dx.doi.org/10.28925/2412-2475.2020.15.15.

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The article analyses which works of Marcus Tullius Cicero are mentioned and (or) quoted in the textbook on the rhetoric of the Kyiv-Mohyla Academy “Orator Mohileanus” (1636) by Joseph Kononovich-Gorbatsky. The Ukrainian teacher prefers the speeches of the Roman orator. 49 speeches of Cicero are mentioned or quoted 228 times (16 legal speeches — 148 times, 33 political speeches — 80 times).There are three cases of special attention to Cicero’s speeches: their chronology is presented; the technique of confirmation is analysed on the example of “In Defense of Archias the Poet” and common places are collected for imitation. Among Cicero’s treatises on oratory, the most popular are “Rhetorica ad Herennium” (as Joseph Kononovich-Gorbatsky means, authored by Cicero) and “About the Subdivisions of Oratory”. In total, seven rhetorical treatises are mentioned or cited 101 times. A special role is given to “About the Subdivisions of Oratory”. The structure of the first treatise clearly repeats the composition of the work of the Roman classic, the titles of the sections are duplicated, parallels are constantly drawn. Unlike other rhetorical works, Cicero’s “About the Subdivisions of Oratory” are quoted in Ukrainian rhetoric in large fragments. Six Tullius’s philosophical works are sporadically (12 times) presented in Ukrainian rhetoric; Cicero’s letters — three times only.

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8

Mehring, Reinhard. "Arnd Morkel: Marcus Tullius Cicero. Was wir heute noch von ihm lernen können." Philosophischer Literaturanzeiger 67, no. 2 (June 13, 2014): 111–14. http://dx.doi.org/10.3196/219458451467213.

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9

Cıcero, Marcus Tullius. "Academica I. Kitap." Belleten 72, no. 264 (August 1, 2008): 643–60. http://dx.doi.org/10.37879/belleten.2008.643.

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Marcus Tullius Cicero Akademeia felsefesi ile ilgili görüşlerini üç ayrı kitapta açıklamıştır: Tanrıların Doğası (De Natura Deorum), Hortensius ve Academica. Cicero Academica'yı İ.Ö. 45 yılında ilkin Catulus ve Lucullus adıyla iki bölümden oluşan bir kitap olarak yayımlamıştır (Academica Priora). Sonra yayınladığı bu kitabı gözden geçirmiş ve dört bölümde yeniden yayımlamaya karar vermiştir (Academica Posteriora). Böylece o dönemde Cicero'nun bu çalışmasının hem ilk baskısını hem de yeniden düzenleyip yayımladığı ikinci baskısını bulmak mümkündü. Günümüze ise bu iki baskıdan (Academica Priora ve Academica Posteriora) Academica Priora'nın yalnızca ikinci, yani Lucullus adı altındaki 148 paragraflık bölümü ve Academica Posteriora'nın 46 paragraflık birinci bölümü ve fragmentler kalmıştır.

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Houlbrooke, R. A., Marcus Tullius Cicero, Nicolas Grimalde, Gerald O'Gorman, and Nicholas Grimald. "Marcus Tullius Ciceroes Thre Bokes of Duties, to Marcus His Sonne, Turned Oute of Latine into English, by Nicolas Grimalde." Yearbook of English Studies 23 (1993): 337. http://dx.doi.org/10.2307/3508012.

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11

Stepanova, Anna. "Book review: "Marcus Tullius Cicero and his contemporary education: does a scholar's paper blush?"." Hypothekai 4 (August 2020): 224–27. http://dx.doi.org/10.32880/2587-7127-2019-4-4-224-227.

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12

Small, Michael Willoughby. "Business Practice, Ethics and the Philosophy of Morals in the Rome of Marcus Tullius Cicero." Journal of Business Ethics 115, no. 2 (July 20, 2012): 341–50. http://dx.doi.org/10.1007/s10551-012-1401-8.

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13

Bankston, Zach. "Administrative Slavery in the Ancient Roman Republic: The Value of Marcus Tullius Tiro in Ciceronian Rhetoric." Rhetoric Review 31, no. 3 (July 2012): 203–18. http://dx.doi.org/10.1080/07350198.2012.683991.

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14

Zarecki, Jonathan. "Book review: Marcus Tullius Cicero: On the Republic and On the Laws, written by David Fott." Polis 31, no. 2 (August 15, 2014): 471–73. http://dx.doi.org/10.1163/20512996-12340033.

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15

Altman, William H. F. "Marcus Tullius Cicero, On Duties. Translated with Introduction, Notes, and Indexes, written by Benjamin Patrick Newton." Polis: The Journal for Ancient Greek Political Thought 35, no. 1 (April 12, 2018): 306–11. http://dx.doi.org/10.1163/20512996-12340164.

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16

Prus, Robert. "Creating, Sustaining, and Contesting Definitions of Reality: Marcus Tullius Cicero as a Pragmatist Theorist and Analytic Ethnographer." Qualitative Sociology Review 6, no. 2 (August 30, 2010): 3–50. http://dx.doi.org/10.18778/1733-8077.6.2.01.

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Although widely recognized for his oratorical prowess, the collection of intellectual works that Marcus Tullius Cicero (106-43 BCE) has generated on persuasive interchange is almost unknown to those in the human sciences. Building on six texts on rhetoric attributed to Cicero (Rhetorica ad Herennium, De Inventione, Topica, Brutus, De Oratore, and Orator), I claim not only that Cicero may be recognized as a pragmatist philosopher and analytic ethnographer but also that his texts have an enduring relevance to the study of human knowing and acting. More specifically, thus, Cicero's texts are pertinent to more viable conceptualizations of an array of consequential pragmatist matters. These include influence work and resistance, impression management and deception, agency and culpability, identity and emotionality, categorizations and definitions of the situation, and emergence and process.

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17

Simendic, Marko. "Cicero and hobbes on the person of the state." Filozofija i drustvo 33, no. 1 (2022): 247–62. http://dx.doi.org/10.2298/fid2201247s.

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The importance of Thomas Hobbes?s account of personation and representation can hardly be overstated. And his intellectual debt to one of his classical foes, Marcus Tullius Cicero, can hardly be ignored. This paper compares Hobbes?s ideas on personhood of the state with Cicero?s notion of persona civitatis, and attempts to describe how Hobbes reshaped Cicero?s guidelines for (re)presenting legitimate authority into a prop for defending any effective authority. Hobbes absorbs Cicero?s influential argument and builds on the idea of civic representation as guardianship done by role-playing, while tearing down Cicero?s account?s ethical foundations. In contrast to Cicero?s magistrate, the social role of Hobbes?s sovereign is not scripted by ethical constrains: its purpose is not to restrict license, but to present it.

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18

Rollinger, Christian. "Rezension zu: Anja Behrendt, Mit Zitaten kommunizieren. Untersuchungen zur Zitierweise in der Korrespondenz des Marcus Tullius Cicero." Frankfurter elektronische Rundschau zur Altertumskunde, no. 23 (July 27, 2016): 55–59. http://dx.doi.org/10.21248/fera.23.98.

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19

Andrijasevic, Marina. "Cicero’s mission of transferring Greek philosophy into Latin language and the creation of Latin philosophical terminology." Theoria, Beograd 64, no. 3 (2021): 39–52. http://dx.doi.org/10.2298/theo2103039a.

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Marcus Tullius Cicero is considered to be one of the greatest Roman statesmen and orators, however, this lucid creator?s philosophical writings lie in the shadow of his highly valued speeches, rhetorical writings and letters. He is widely regarded as a politician, lawyer, orator, yet few consider him a philosopher. This seems unjustified, having in mind that he received an outstanding philosophical education, wrote about numerous philosophical subjects, translated and explicated Greek authors and their philosophical doctrine. The goal of this paper is to show Cicero?s contribution to the transfer of Greek philosophy onto Latin soil, illuminate his role in the creation of Latin philosophical terminology, as well as reasons which motivated him to do so. Our subject will be presented from a linguoculturological aspect with the analysis of some of the terms, which Cicero imported into Latin philosophical vocabulary.

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Bellemore, Jane. "The Date of Cicero's Pro Archia." Antichthon 36 (November 2002): 41–53. http://dx.doi.org/10.1017/s0066477400001325.

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The Bobiensian scholiast tells us that the speech Pro Archia was delivered by Cicero in a court presided over by his brother Quintus as praetor, who held this office in 62 B.C. The scholiast makes two clear references to Quintus (ad Pro Archia 3):(a) Archias presented this case, dealing with the Papian law on Roman citizenship, in the court of Quintus Cicero, the brother of this Marcus Tullius …(b) It is significant that he makes mention of the praetor himself, that is of his brother Quintus Cicero, who was in charge of the trial. Indeed, it is most appropriate that he speaks in praise of a fine poet in the court of someone who takes pleasure in pursuits of this kind, for Quintus Cicero was a writer not only of epic, but also of tragedy.

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21

Hamza, Gábor. "Nótári Tamás:Marcus Tullis Cicero összes perbeszédei(Marcus Tullius Cicero’s complete pleadings).Translated, notes and introduction by Tamás Nótári." Acta Juridica Hungarica 52, no. 4 (December 2011): 369–70. http://dx.doi.org/10.1556/ajur.52.2011.4.8.

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Cıcero, M. T., Ü. Fafo Telatar, Serap Gür, Turgay Erdoğan, and Cemil Koyuncu. "Post Reditum in Senatu ve Post Reditum ad Quirites Söylevleri." Belleten 74, no. 271 (December 1, 2010): 871–904. http://dx.doi.org/10.37879/belleten.2010.871.

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İ.Ö. 106-43 yılları arası yaşamış Marcus Tullius Cicero etkili konuşmaları ve devlet adamlığı yetenekleriyle İ.Ö. 63 yılında en yüksek kamu görevi olan consullüğe yükselmiştir. Cicero, bu görevde iken consullük seçimi sırasında yenilgiye uğrattığı Catilina, yandaşlarıyla birlikte düzene karşı isyan çıkarmıştır. Cicero'nun hem halkın hem de senatonun önünde yaptığı ustaca hazırlanmış coşkulu konuşmalarından etkilenen senato Catilina'nın yandaşları için idam kararı almış ve karar uygulanmıştır İ.Ö. 63 . Ama sonradan İ.Ö. 58 yılında halk tribunu Clodius'un senatoya verdiği yasa önerisiyle senato, Roma yurttaşlarının yargılanmadan idam edilmesini yasaklamıştır. Hukuksal geçerliliği kuşkulu olsa da bu yasaya göre Cicero'nun Catilina yandaşlarını idam ettirmiş olması suç sayılmıştı. Cicero, bu durumda kendini savunmadan Roma'dan uzaklaşmasının kendisi için acı da olsa Roma için daha iyi olacağını düşünmüş ve Roma'dan ayrılmıştır. Cicero'nun consullüğü sonrasındaki bu dönemde 62-57 Roma çalkantılar içindedir. Cicero'nun sürgünden sonra senatoya ve halka vermiş olduğu söylevler Post Reditum in Senatu ve Post Reditum ad Quirites bu çalkantılar hakkında bilgi verir niteliktedir.

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23

Kleyhons, Ferdinand. "Pons et cella penaria – Die Bedeutung Siziliens für die Entwicklung des Imperium Romanum ausgehend von Ciceros „Verrinen“." historia.scribere, no. 13 (June 22, 2021): 9. http://dx.doi.org/10.15203/historia.scribere.13.618.

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Pons et cella penaria – The importance of Sicily for the formation of the Roman Empire on the basis of Ciceros “In Verrem”In the year 70 BCE, one of the most renowned trials in Roman history took place: The lawsuit of Gaius Verres, former propraetor of the Roman province Sicilia. Marcus Tullius Cicero, taking up the role of the claimant in this trial, wrote a series of speeches against Verres (“In Verrem”). Therein he stated, among other things, the importance of Sicily for the Roman Empire. As the first Roman province, it introduced the Romans to a new system of governing foreign territory. It functioned as a “bridge” for the conquest of Carthage and, finally, it fed the Roman population and its army. The following paper will examine each of these three steps, as well as use them as a framework to discuss the role of Sicily for the formation of the Roman Empire.

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Corradetti, Claudio. "Marcus Tullius Cicero: How to Run a Country: An Ancient Guide to Modern Leaders with Introduction by Philip Freeman." Nordic Journal of Human Rights 31, no. 03 (September 9, 2013): 458–60. http://dx.doi.org/10.18261/issn1891-814x-2013-03-11.

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25

Prus, Robert. "Religion, Platonist Dialectics, and Pragmatist Analysis: Marcus Tullius Cicero’s Contributions to the Philosophy and Sociology of Divine and Human Knowing." Qualitative Sociology Review 7, no. 3 (December 27, 2021): 1–30. http://dx.doi.org/10.18778/1733-8077.7.3.01.

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Whereas Socrates, Plato, Aristotle and Augustine are probably the best known of the early Western philosophers of religion, Marcus Tullius Cicero (106-43 BCE) also played a particularly consequential role in the development and continuity of Greco-Latin-European social thought. Cicero may be best known for his work on rhetoric and his involvements in the political intrigues of Rome, but Cicero’s comparative examinations of the Greco-Roman philosophies of his day merit much more attention than they have received from contemporary scholars. Cicero’s considerations of philosophy encompass much more than the theological issues considered in this statement, but, in the process of engaging Epicurean and Stoic thought from an Academician (Platonist) perspective, Cicero significantly extends the remarkable insights provided by Socrates, Plato, and Aristotle. Although especially central to the present analysis, Cicero’s On the Nature of the Gods (1972) is only one of several texts that Cicero directs to a comparative (multiparadigmatic and transhistorical) analysis of divine and human knowing. Much of Cicero’s treatment of the philosophy of religion revolves around variants of the Socratic standpoints (i.e., dialectics, theology, moralism) that characterized the philosophies of Cicero’s era (i.e., Stoicism, Epicureanism, Academician dialectics), but Cicero also engages the matters of human knowing and acting in what may be envisioned as more distinctively pragmatist sociological terms. As well, although Cicero’s materials reflect the socio-historical context in which he worked, his detailed analysis of religion represents a valuable source of comparison with present day viewpoints and practices. Likewise, a closer examination of Cicero’s texts indicates that many of the issues of divine and human knowing, with which he explicitly grapples, have maintained an enduring conceptual currency. This paper concludes with a consideration of the relevance of Cicero’s works for a contemporary pragmatist sociological (symbolic interactionist) approach to the more generic study of human knowing and acting.

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Kowalski, Henryk. "Spokój czy smutek? Koncepcja starości w pismach Marka Tulliusza Cycerona." Vox Patrum 56 (December 15, 2011): 119–31. http://dx.doi.org/10.31743/vp.4211.

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One of the great authorities in the antiquity who wrote about old age was Marcus Tullius Cicero, the author of „Cato Maior De senectute [Cato the Elder on Old Age]”. The famous orator wrote this work in 44 BCE and dedicated it to his friend Atticus. The author himself was almost 62 years old at that time, and Atticus 65. Cicero wrote the work in a dialogue form, setting the action in 150 BCE, the speakers being Marcus Porcius Cato the Elder, who in this case presented the views of Cicero, Publius Cornelius Scipio the Younger and Gaius Laelius Sapiens. Cicero followed the example of a Greek treatise on old age, probably written by a third-century BCE Peripatetic philosopher, Aristo of Ceos. The concept of the presentation of the treatise is based on comparison of two different views on old age. In one, sorrow and anxiety are visible. Through Cato’s words, Cicero names four reasons why people regard old age as an unhappy period of life: a). it moves us away from active life; b). it weakens physical strength, c). it deprives us of all sensual pleasures, d). it is close to death. The other view, represented by Cato, disproves the objections against old age, recommending calmness, activity, and moderation. Interestingly enough, apart from philosophical or medical arguments, Cicero also refers to political, religious, social and cultural aspects. The apologia for old age presented by Cicero was not always reflected in the reality. Roman sources, especially legal documents, inform about attempted suicide or euthanasia by the elderly. The fundamental reason was the condition of health and physical pain as well as mental illnesses, but the direct motive associated with old age was taedium vitae – weariness of life.

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Almeida, José Luiz Gavião de, and Josias Jacintho Bittencourt. "Fraude contra credores: noção de fraude em geral. Escorço histórico e questões sobre a fraude contra credores. Ação pauliana." Revista da Faculdade de Direito, Universidade de São Paulo 115 (December 30, 2020): 63–91. http://dx.doi.org/10.11606/issn.2318-8235.v115p63-91.

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Este artigo não tem o objetivo de trazer respostas definitivas, obviamente, para a fraude contra credores, tampouco realizar estudos aprofundados sobre o vocábulo fraude – nem no Direito brasileiro, nem no Direito Comparado. Também não há a intenção de estudar a hermenêutica, a interpretação e a exegese aplicáveis. Apesar disso, alguns conceitos de fraude serão analisados, tanto no âmbito primitivo como no âmbito contemporâneo do Direito. Nuances sobre o conceito e a problemática da fraude são importantes para pensar, repensar e compreender a sua inserção na frase técnico-jurídica fraude contra credores. Nuances sobre a expressão ação pauliana, contida no título deste artigo, também são importantes para compreender os objetivos do estudo. Marcus Tullius Cicero (106-43 a.C.) articulou um interessante conceito de direitos e deveres, no contexto da fraude: “Embora o erro possa ser feito de duas maneiras, isto é, pela força ou pela fraude, ambas são bestiais; a fraude parece pertencer à raposa astuta, enquanto a força pertence ao leão. Apesar de ambas serem totalmente indignas do homem, a fraude é a mais desprezível. Isso porque, de todas as formas de injustiça, nenhuma é mais flagrante que a do hipócrita que, no exato momento em que é falso, faz questão de parecer virtuoso”. Este é o propósito, mesmo que singelo, deste artigo.

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Liebersohn, Yosef Z. "How to Win an Argument: An Ancient Guide to the Art of Persuasion by Marcus Tullius Cicero, Selected. edited, and Translated by James M. May." Philosophia 46, no. 1 (December 5, 2017): 251–54. http://dx.doi.org/10.1007/s11406-017-9929-6.

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Todd, S. R. "Marcus Tullius Ciceroes thre bokes of duties, to Marcus his sonne, turned oute of latine into english. By Nicolas Grimalde. Edited by Gerald O'Gorman. Washington: The Folger Shakespeare Library; London: Associated University Presses, 1990. 265 pp. $37.50." Journal of Church and State 34, no. 4 (September 1, 1992): 891–92. http://dx.doi.org/10.1093/jcs/34.4.891.

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TSYGANOV, ROMAN. "ANTHROPOLOGICAL ASPECTS OF THE CONCEPT OF RELIGIO IN THE WORKS OF CICERO." Sociopolitical Sciences 11, no. 2 (April 28, 2021): 152–58. http://dx.doi.org/10.33693/2223-0092-2021-11-2-152-158.

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This article is devoted to the analysis of the anthropological aspects of the concept of religio used in the well-known legacy of Marcus Tullius Cicero. Cicero’s contribution to the development of philosophical understanding of various aspects of human society is generally recognized, but one of the most valuable “pearls”, which is highly valued by modern researchers, is his analysis of the Latin word religio, which is found in his works more than 600 times. In our opinion, an important aspect of Cicero’s reflections on religion is the consideration of his literary and philosophical heritage in the context of the crucial historical and political processes that took place in the Roman Republic in the first century BC, similar to the challenges facing the modern Russian and international community. The article attempts to comprehend the Latin lexemes superstitio and sacrum, which are close in meaning to the concept of religio, which allows us more accurately to explicate this concept from its related definitions. The results of the study. Cicero draws a clear line between the concepts of religio (internal and external sincere piety), sacrum (Roman state understanding of shrines) and superstitio (false beliefs). He identifies the following main functions in the concept of religio: Ideological (uniting people on the basis of pious beliefs in common gods), ideological (everything in the world happens with the permission of the gods as the foundations of the “higher order of nature”) and socio-managerial (universal values that govern the behavior of an individual in society).

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Orr, D. Alan. "“Communis Hostis Omnium”: The Smerwick Massacre (1580) and the Law of Nations." Journal of British Studies 58, no. 3 (July 2019): 473–93. http://dx.doi.org/10.1017/jbr.2019.6.

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AbstractThis article examines the brutal massacre of up to six hundred Spanish and Italian papal troops on the order of the English Lord Deputy Arthur Grey, 14th Baron de Wilton (1536–1593), at Dún An Óir (Forto del Oro), Smerwick, County Kerry, on 10 November 1580. The article investigates the relationship between the religious and juridical rationales for the massacre, shedding new light on the broader relationship between the early modern law of nations, Protestantism, and what Brendan Bradshaw has characterized as “catastrophic violence” in the Elizabethan military conquest of Ireland. While Vincent Carey has emphasized the virulently anti-Catholic character of Grey's rationales for the massacre, my argument instead emphasizes the role of the received laws of nations and of war in justifying Grey's actions both to Queen Elizabeth I (1533–1603) and to the English public, from the period immediately following the massacre until the writing of Edmund Spenser's pro-Grey apologetic, A View of the Present State of Ireland (ca. 1596). On this view, the papal troops at Smerwick were considered brigands, pirates, or, in Marcus Tullius Cicero's words, “communis hostis omnium”—a common enemy to all—and enjoyed no standing as lawful enemies under the law of nations. In the sixteenth century, the established law of nations was hardly a seamless web but manifested significant cleavages and fissures allowing for the construction of localized spheres of legal exception in which the ordinary rules of warfare did not apply, thus providing a convenient juridical rationale for atrocity.

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Dziuba, Agnieszka. "Military Rhetoric in the Description of Women’s Behavior on the Basis of Cicero’s and Livy’s Selected Texts." Roczniki Humanistyczne 67, no. 3 SELECTED PAPERS IN ENGLISH (October 29, 2019): 23–44. http://dx.doi.org/10.18290/rh.2019.67.3-2en.

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The Polish version of the article was published in Roczniki Humanistyczne vol. 60, issue 3 (2012). The article analyzes the original and rare Roman military phraseology found in surviving works of literature, which is part of the convention of invectives against women. As testified by the surviving fragments of the Law of the Twelve Tables, the Roman civilization divided the sphere of men’s activities (politics and war) from the sphere of women’s activities (home and family) quite early. Literature imbued with didacticism supported this division by creating archetypal figures of ideal representatives of both genders. In the course of development it worked out a stereotyped phraseology that served the purpose of describing virtutes feminae and, separately, men’s virtues, corresponding to the spheres ascribed to them. Any breach of the order established by tradition (mores maiorum) and law encountered severe reprimands, which nevertheless remained within the rhetorical convention of vituperatio. The two texts by outstanding rhetors that are analyzed here—Cato the Elder’s speech against the repeal of the Oppian law (AUC 34, 2-4) by Livy and Marcus Tullius Cicero’s speech Pro Caelio—supply examples of the use of military phraseology, usually used to describe typically male activities, in descriptions of women’s behavior. In the case of Marcus Porcius Cato’s speech, vocabulary belonging to the field of military science (agmen, expugnare, obsidere, coniuratio, seditio) serves the purpose of inducing fear in the men listening to him. In this way, by using the threat of power being seized in the republic by women, the consul motivated patres familias to act and not to yield to women. In the case of Cicero’s speech, military rhetoric was used to ridicule and embarrass Clodia Metelli as a credible witness for the prosecution in the trial of Marcus Caelius Rufus. Aggressive and at times obscene humor was supposed to divert the listeners’ attention from the defense’s lack of arguments concerning the substance of the trial. The original military phraseology used by both authors serves definite practical aims. What is more, its artistic dimension is decidedly pushed into the background. Cicero’s and Livy’s surprising idea allows us, on the one hand, to appreciate their ingeniousness in the field of rhetoric and their conscious rejection of conventions; on the other, it helps the contemporary reader of ancient texts realize the fact that men of the period of the Republic found it difficult to keep women within the limits imposed by tradition. They were forced to resort to sophisticated verbal argumentation in order to convince the judges and politicians (in both these groups patres familias prevailed) about the real threat posed by the ones in their charge.

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SKRETKOWICZ, VICTOR. "Marcus Tullius Ciceroes Thre Bokes of Duties, to Marcus his sonne, turned oute of latine into english, by Nicholas Grimalde. Edited by Gerald O'Gorman. Pp. 265. Washington: Folger Shakespeare Library; London and Toronto: Associated University Presses, 1990. Hb. £25." Translation and Literature 1, no. 1 (April 1992): 171–74. http://dx.doi.org/10.3366/tal.1992.1.1.171.

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Goja, Bojan. "Giovanni Vendramin i iluminacije u inkunabulama samostana Sv. Frane u Šibeniku." Ars Adriatica, no. 5 (January 1, 2015): 115. http://dx.doi.org/10.15291/ars.521.

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The article analyses the illuminations of two incunables which are housed in the monastery of St Francis at Šibenik. The front page of the incunable of John Duns Scotus’ Scriptum in quattuor libros Sententiarum Petri Lombardi (Johannes de Colonia et Johannes Manthen, Venice, 1477) is decorated with high-quality figural and phytomorphic illuminations. In the corners of the decorative frame in the upper margin are the figures of a heronand a monkey. Vertical sections of the frame are filled with flowers, leaves and berries in the colour blue, green and cyclamen pink and with numerous stylized golden burdock flowers (Arctium). The central part of the frame in the upper and lower margin is filled with dense, symmetrically placed thick leaves in the colour blue, green, purple and cyclamen pink with a stylized golden burdockflower (Arctium) appearing here and there. In the centre of the page is a crest composed of two fields separated by a horizontal line; the upper on is red and the lower one white. Two winged putti are set in the corners andthey hold red ribbons. Each wears a necklace made of red corals and classical sandals on their feet. They landscape around them is arid and there is only one tree, its bark dry, standing in it. The rocky ground with jagged edges is covered in small stones. The distinctly painted winged putti, the depiction of the landscape and the dense vegetal decoration filling the frame in the upper and lower margin demonstrate noticeable similarities with the works of Giovanni Vendramin, a prominent representative of Paduan Renaissance miniature. Thefront page of the aforementioned incunable at Šibenik can be attributed to him; he may well have been helped by his workshop and collaborators. First and foremost, it ought to be mentioned that the decorative frame on one of the opening pages (c. 4v) in an Antiphonary at Ferrara features identical type of leaf decoration as the one that fills the upper and lower margin in the incunable at Šibenik. Here too, the playful putti wear classical sandals and necklaces made of red coral. Furthermore, putti with identical physiohnomies – wearing coral necklaces and classical sandals while holding ribbons in their hands – can be found on fol. 2r in the incunable of Marcus Tullius Cicero’s Orationes (Venice, Christophorus Valdarfer, 1471, Philadelphia, The Rosenbach Museum and Library, Inc 471ci). The landscape in which the putti are depictedis also arid and marked by a single dry tree rising from the ground covered with small stones. Identical putti can be seen on the cover of the incunable of Marcus Tullius Cicero’s, Tusculanae Quaestiones (Venice, N. Jenson, 1472, London, British Library, C.1c.10, fol. 1). The landscape is also depicted in the same way. An excellent comparative example can be found in the winged putti standing on an all’antica structure on the cover of the manuscript of Jacopo Camphora’s, De immortalitate animae (London, Brittish Library, MS Add. 22325) which is decorated with architectural forms. The left and the upper margins of the opening pages of Book I and Book III of Gaius Julius Caesar’s Commentariorvm de bello Gallico (Milan, Antonius Zarotus, 1477) are decorated with frames filled with white vine scrolls on red, green and blue background with white dots. The decoration extends beyond the ornamental frames and reaches into the gold initials G and C. Although the decorative frames were not completely finished, it can be ascertained that they were made with great skill and are of high quality. This frame type was frequently used by Giovanni Vendramin and the examples from Šibenik are very close to some of his works, especially those made for Jacopo Zeno, the Bishop of Padua (Padua, Biblioteca Capitolare).

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Lin, Richard. "Sallust’s Motivation and Cicero’s Influence in the Writing of the Bellum Catilinae." Review of European Studies 14, no. 3 (July 27, 2022): 55. http://dx.doi.org/10.5539/res.v14n3p55.

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In 80 BC, at the age of 26, the future Roman statesman Marcus Tullius Cicero defended one Sextus Roscius from accusations of patricide. For Cicero, the stakes were high for challenging such a strong accusation, as patricide was seen as a horrific crime in the public eye of Rome. For one, if Cicero were to lose his defense, he would be the one to blame for Roscius’ consequential harsh punishment, Poena Cullei. Reserved only for patricide, this type of sentence involved wrapping the perpetrator’s head in wolf skin and their beaten body sewn into a sack with live animals—namely snakes, dogs, chickens, and monkeys; only then was the body bag thrown into the water, preventing the traditional and honorable burial that most Romans had.1 Furthermore, Cicero decided to blame the murder on some men with close relations to Sulla, the dictator of the republic and an influential man easily able to silence him. Ultimately, the amateur lawyer won his first public case and used its high stakes to bring himself public recognition. Cicero acknowledges this in one of his works: Itaque prima causa publica pro Sex. Roscio dicta tantum commendationis habuit ut non ulla esset quae non digna nostro patrocinio videretur (“My defense of Sex. Roscius, which was the first public cause I pleaded, met with such a favorable reception, that I was looked upon as an advocate of the first class, and equal to the greatest and most important causes”).2 This fame kickstarted Cicero’s public career, facilitated his rise to consulship in 63 BC, and foreshadowed one of the most notable events of his political career: the Catilinarian conspiracy.

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Levene, D. S. "C. Schäublin: Marcus Tullius Cicero, Über die Wahrsagung. De Divinatione, Lateinisch-deutsch. Herausgegeben, übersetzt und erläutert. (Sammlung Tusculanum.) Pp. 420. Munich and Zurich: Artemis and Winkler, 1991. Cased, DM 68." Classical Review 45, no. 1 (April 1995): 167. http://dx.doi.org/10.1017/s0009840x0029286x.

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TAVARES, ANDRÉ LUIZ CRUZ. "Aspectos da representação de Marco Túlio Cícero nos compêndios de História Universal do Ensino Secundário na Primeira República Brasileira (1889-1930) * Aspects of the representation of Marcus Tullius Cicero in textbooks on Universal History of the Second." História e Cultura 1, no. 1 (April 2, 2012): 7. http://dx.doi.org/10.18223/hiscult.v1i1.553.

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<p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">O artigo tem como objetivo o estudo das origens e das características da representação de Marco Túlio Cícero (106-43 a.C.) nos compêndios de História Universal utilizados no Ensino Secundário durante a Primeira República do Brasil (1888-1930), bem como a utilização dessa representação na construção identitária nacional republicana brasileira no início do século XX.</p> <p class="MsoNormal" style="margin-bottom: 0.0001pt;"><span><strong><span style="font-family: ">Palavras-chave:</span></strong></span><span><span style="font-family: "> Cícero – República – Brasil.</span></span></p><p> </p><p><span style="text-align: justify;"><strong><span style="font-family: ">Abstract:</span></strong></span><span style="text-align: justify;"><span style="font-family: "> </span></span><span style="text-align: justify;"><span style="font-family: " lang="EN-US">This paper aims to study the origins and characteristics of the representation of Marcus Tullius Cicero (103-46 BC) in textbooks on Universal History used in Secondary Education during the First Republic of Brazil (1889-1930), as well as use of this representation in the Brazilian republican national identity construction in early twentieth century.</span></span></p> <p class="MsoNoSpacing" style="text-align: justify;"><span><strong><span style="font-family: " lang="EN-US">Keywords:</span></strong></span><span><span style="font-family: " lang="EN-US"> Cicero – Republic – Brazil.</span></span></p>

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OLIVEIRA, ISADORA BUONO DE. "Marco Túlio Cícero: Possibilidades de Fontes sobre as Concepções Discursivas Religiosas Romanas no Século I a. C. * Marcus Tullius Cicero: Sources possibilities about the Roman Religious discoursive conceptions in the First-Century B.C." História e Cultura 2, no. 3 (January 31, 2014): 79. http://dx.doi.org/10.18223/hiscult.v2i3.1098.

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<p><strong>Resumo</strong>: O presente artigo visa discutir a utilização das obras de Cícero como fonte para analisar as concepções religiosas durante o período final da República. Considera-se assim, a perspectiva dos discursos filosófico-religiosos existentes juntamente com os grupos sociais relacionados às estas vertentes intelectuais. Aborda-se também, os aspectos metodológicos de trabalho com as fontes. Para o desenvolvimento desta reflexão serão utilizadas as obras:<em> De Natura Deorum, De Divinatione, De Legibus (Livro II) </em>e o discurso<em> De Domo Sua.</em></p><p>P<strong>alavras-chave: </strong>Cícero – Discurso Religioso – República.</p><p><strong> </strong></p><p><strong>Abstract:</strong> The present paper discusses the usage of Cicero’s works as a source to analyze religious conceptions during the late Republic. It is therefore considered the prospect of philosophical and religious discourses co-existing with social groups related to these intellectual strands. We also discuss the methodological aspects of working with these sources. For the development of this reflection it will be used the following works: <em>De Natura Deorum, De Divinatione, De Legibus (Book II) </em>and the speech<em> De Domo Sua.</em></p><p><strong>Keywords: </strong>Cicero – Religious Discourse – Republic.</p>

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Pichugina, Victoria, Emiliano Mettini, and Yana Volkova. "Cicero’s writings as learning texts for humanities students: from Augustus Wilkins to Cicero Digitalis." Hypothekai 5 (September 2021): 191–213. http://dx.doi.org/10.32880/2587-7127-2021-5-5-191-213.

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The heritage of the ancient Roman politician, orator and thinker Marcus Tullius Cicero (106 BC – 43 BC), is considered as a set of texts that over centuries have been included in the curricula for humanities students, significantly changing the narrative tradition and detecting a way of understanding what is related to humanities. The key questions for the authors is the following: how and for what purposes was Cicero’s heritage presented to humanities students in educational texts in the first two decades of the 20th and 21st centuries? At the beginning of last century, scholars’ attention to Cicero was largely due to Augustus Samuel Wilkins (1843–1905), Paul Monroe (1869–1947) and his disciple Ellwood Cubberley (1868-1941). Many textbooks compiled by P. Monroe, A.S. Wilkins and E. Cubberley were published one after another. Thanks to the educational books of P. Monroe, A.S. Wilkins and E. Cubberley, different approaches to presenting Cicero's works for educational purposes were developed. It is these approaches that were reflected in educational books for humanists a century later. In Russian textbooks, sourcebooks, and anthologies on history of pedagogy, Cicero was mostly a figure of omission not only in the first decades, but throughout the entire 20th century. At the beginning of the 21st century, many learning books for humanities students appeared. Their authors and compilers consider Cicero as an author who left a conceptual description of pedagogical reality (a detailed description of educational process) and chose a narrative description (description of what happened through the eyes of those who take part in it). We have to regret that the Russian domestic tradition of including Cicero's heritage in the content of humanitarian education has hardly undergone any changes over a century: fragments of his works continue to be presented on a small scale, are practically not grouped according to key issues, and rarely accompanied by pedagogical commentaries. The question of why some texts were selected while others were not, can be asked to every author and compiler who included Cicero's texts in their books for humanities students. The search for answers to this “eternal question” can be associated both with the flexibility of the humanitarian curriculum, and with the personal preferences of the authors and compilers of learning books.

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Gildenhard, Ingo. "QUOTATIONS IN CICERO'S LETTERS - A. Behrendt Mit Zitaten kommunizieren. Untersuchungen zur Zitierweise in der Korrespondenz des Marcus Tullius Cicero. (Litora Classica 6.) Pp. 382. Rahden/Westf.: Verlag Marie Leidorf, 2013. Paper, €49.80. ISBN: 978-3-86757-476-1." Classical Review 65, no. 2 (August 20, 2015): 432–34. http://dx.doi.org/10.1017/s0009840x15001043.

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Hunt, Ailsa. "(P.) Freeman (trans.) Marcus Tullius Cicero: How to Think about God. An Ancient Guide for Believers and Nonbelievers. Pp. xiv + 151. Princeton and Oxford: Princeton University Press, 2019. Cased, £13.99, US$16.95. ISBN: 978-0-691-18365-7." Classical Review 70, no. 2 (May 4, 2020): 531. http://dx.doi.org/10.1017/s0009840x2000061x.

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Domingo, Rafael. "Marcus Tullius Cicero (Marcus Tullius Cicero)." SSRN Electronic Journal, 2004. http://dx.doi.org/10.2139/ssrn.2930721.

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Kiss, Zoltán. "Marcus Tullius Cicero – Válogatott vádbeszédek." Debreceni Jogi Műhely 7, no. 3 (2010). http://dx.doi.org/10.24169/djm/2010/3/9.

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Garcia, Janete Melasso. "“A ECONOMIA DAS TROCAS LINGÜÍSTICAS”, DE PIERRE BOURDIEU E “AS CATILINÁRIAS”, DE MARCUS TULLIUS CÍCERO: REFLEXÃO SOBRE A APLICABILIDADE DE UMA TEORIA SOCIOLÓGICA A UM TEXTO LATINO." Organon 13, no. 27 (July 4, 2012). http://dx.doi.org/10.22456/2238-8915.30433.

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Marcus Tullius Cicero, born 106 B.C., has always been considered the greatest and mostcompetent orator that has ever lived. Pierre Bourdieu, a modern sociologist, has developed a theory aboutthe concept of broadened linguistic competence, stressing the necessary requirements for a speaker to beconsidered competent from the scientific point of view. The present article deals with the applicability ofBourdieu’s sociological theory, entitled : The Economy of Linguistic Exchanges”, to a Latin text by Cicero,with a view to confirming the pertinence of the ancient orator’s prestige.

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Vanderlaan, Albert W. "Marcus Tullius Cicero: A Look into the Role of Rome's Greatest Orator During the Decline and Fall of the Roman Republic." SSRN Electronic Journal, 2006. http://dx.doi.org/10.2139/ssrn.1347815.

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Gulyás, Ábel. "Marcus Tullius Cicero: Válogatott védőbeszédek II. Fordította, jegyzetekkel ellátta és a bevezetést írta Nótári Tamás. Szeged, Lectum Kiadó, 2009. 224 oldal." Debreceni Jogi Műhely 7, no. 1 (2010). http://dx.doi.org/10.24169/djm/2010/1/4.

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Murray, Jeffrey. "Exemplary Biography." Mnemosyne, December 23, 2021, 1–20. http://dx.doi.org/10.1163/1568525x-bja10100.

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Abstract Moving away from the nineteenth century’s concern with Quellenforschung, serious study of Valerius Maximus’ Facta et dicta memorabilia in the twentieth century produced a variety of different approaches to this Tiberian text of exemplary tales. One of the most interesting projects in this regard was produced by T.F. Carney, who scrutinised a key exemplar, Gaius Marius, across the work. In constructing a ‘biography’ from the exempla themselves, Carney’s labour contributed much to Roman history generally, but also pioneered a novel methodology for reading Valerius Maximus—one that was taken up and imitated by later scholars. This methodology, however, is not without problems, particularly in relation to the way that Valerius has shaped, structured, and arranged his work at the level of chapter. By building upon Carney’s methodology, but also considering the context of the individual chapters themselves, I provide in this paper a case study of the way in which Valerius writes the life of Marcus Tullius Cicero—a figure unique in the Facta et dicta memorabilia in being both exemplar and a major source for the work. In doing so, this article elucidates the process of ‘exemplary biography’.

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Zetzel, James E. G. "Andrew r. dyck, ed. Marcus Tullius Cicero: Pro Marco Caelio. Cambridge Greek and Latin Classics, Cambridge: Cambridge University Press, 2013, pp. 218, ISBN 9781107843482." Exemplaria Classica 18 (December 4, 2014). http://dx.doi.org/10.33776/ec.v18i0.2486.

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Ivings, LF. "Marcus Tullius Cicero: How to tell a joke. An ancient Guide to the Art of Humor (M.) Fontaine (ed., trans.) Pp. xxxiv + 292. Princeton: Princeton University Press, 2021. Cased, £13.99, US$16.95. ISBN: 978-0-69120616-5." Journal of Classics Teaching, September 22, 2021, 1. http://dx.doi.org/10.1017/s2058631021000520.

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Krebs, Christopher B. "PAINTING CATILINE INTO A CORNER: FORM AND CONTENT IN CICERO'S IN CATILINAM 1.1." Classical Quarterly, December 17, 2020, 1–5. http://dx.doi.org/10.1017/s0009838820000762.

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Quo usque tandem abutere, Catilina, patientia nostra? (‘Just how much longer, really, Catiline, will you abuse our patience?’). The famous incipit—‘And what are you reading, Master Buddenbrook? Ah, Cicero! A difficult text, the work of a great Roman orator. Quousque tandem, Catilina. Huh-uh-hmm, yes, I've not entirely forgotten my Latin, either’— already impressed contemporaries, including some ordinarily not so readily impressed. It rings through Sallust's version of Catiline's shadowy address to his followers, when he asks regarding the injustices they suffer (Cat. 20.9): quae quousque tandem patiemini, o fortissumi uiri? (‘Just how much longer, really, will you put up with these, o bravest men?’). More playfully, and less well-known, Sallust employed the expression again in a speech by Philippus (Hist. 1.77.17 M./67 R.): uos autem, patres conscripti, quo usque cunctando rem publicam intutam patiemini et uerbis arma temptabitis? (‘But you, members of the Senate, just how much longer will you suffer our Republic to be unsafe by your hesitation and make an attempt on arms with words?’). Soon afterwards it served Cicero's son, who, as governor of Asia, put down Hybreas fils for having dared to quote from his father's work in his presence (Sen. Suas. 7.14): ‘age’, inquit [sc. Marcus Tullius], ‘non putas me didicisse patris mei: “quousque tandem abutere, Catilina, patientia nostra”?’ (‘“Come now”, he said, “do you think that I do not know by heart my father's ‘Just how much longer, really, Catiline, will you abuse our patience’?”’). Just about the same time, Livy recalled it in order to colour Manlius’ exhortation of his followers (6.18.5): quousque tandem ignorabitis uires uestras, quas natura ne beluas quidem ignorare uoluit? … audendum est aliquid uniuersis aut omnia singulis patienda. quousque me circumspectabitis? (‘Just how much longer, really, will you remain ignorant of your own strength, which nature has willed even brutes to know? … We must dare all together, or else, separately, suffer all. Just how much longer will you keep looking round for me?’). Thereafter Quintilian would refer to it twice, when discussing apostrophe and rhetorical questions (Inst. 4.1.68, 9.2.7), just a couple of years before Tacitus has the maladroit Q. Haterius encourage Tiberius to seize the reins—quo usque patieris, Caesar, non adesse caput rei publicae? (‘Just how much longer, Caesar, will you suffer the absence of the head of state?’, Ann. 1.13.4); a few decades later still, Apuleius puts it into the mouth of the slave who chastises his master, now in asinine form (Met. 3.27): ‘quo usque tandem’, inquit, ‘cantherium patiemur istum paulo ante cibariis iumentorum, nunc etiam simulacris deorum infestum?’ (‘“Just how much longer, really,” he said, “will we suffer this old gelding to attack the animals’ food just a little while ago and now even the gods’ statues?”’). He trusted, no doubt, that the famous question would alert his readers more than anything to the many ‘similarities between Catiline and Lucius’, in order to have them appreciate this ‘ludicrous copy of Cicero's arch-enemy’. Some time after, and in a different corner of the Empire altogether, a teacher's bronze statue would carry the inscription: VERBACICRO | NISQVOVSQ | TANDEMABVTE | RECATELINAPA | TIENTIANOS | TRA.

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