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Irene O'Daly

chi-rho marks the textual bridge, where John points out that a ruler is useless if he does not maintain discipline and train his soldiers, with the chapter concerned with how Roman leaders led their armies. 82 The annotations then draw attention to the reference to Nero in this chapter, adding in the margin ‘ De nerone ’, to stress how he corrupted Rome through his indulgence, while Julius Caesar is similarly emphasised in Book VI. 15 (‘ De Iulio cesare ’) as a contrasting example of powerful leadership. 83 The annotations then proceed to refer to leadership in

in John of Salisbury and the medieval Roman renaissance
Susan M. Johns

Hamilton (eds), Writing Medieval Biography, 750 – 1250: Essays in Honour of Frank Barlow (Woodbridge: Boydell Press, 2009), pp. 1–13, at p. 5. 84 Robert Brady, A Complete History of England from the First Entrance of the Romans under the Conduct of Julius Caesar unto the End of the Reign of King Henry III … : Wherein is Shewed the Original of our English Laws, the Differences and Disagreements between the Secular and Ecclesiastic Powers … and Likewise an Account of our Foreign Wars with France, the Conquest of Ireland, and the Actions

in Gender, nation and conquest in the high Middle Ages
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Roads and writing
Valerie Allen and Ruth Evans

-century custumal (document setting out the economic, political and social customs of a manor), Philippe de Beaumanoir’s assessment of the measurement of the royal road (chemin royal) made by Julius Caesar as sixty-four feet need not be an overstatement.50 The reason for the great width of Roman roads, Beaumanoir explains, is ‘so that all products of the earth and living things which man and woman live on can be transported or carried along them, so that everyone can come and go and transport supplies for all his needs in the width of the road, and go through cities and castles

in Roadworks
Philippa Byrne

partisans of Catiline ought to be punished and the degree of punishment that would be appropriate to their crimes. In Sallust’s account, the debate is dominated by two towering figures of Roman history – Julius Caesar and Marcus Porcius Cato – who, respectively, present the cases for leniency and severe treatment of the prisoners. It is Julius Caesar, Sallust’s own patron, who is first to speak: he argues against imposing a penalty of death on the conspirators, urging that their goods be confiscated and their bodies imprisoned, but that their lives be spared. Caesar

in Justice and mercy
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Philippa Byrne

’ of the European ius commune . 29 Suffice it to say that the greater part of English legal history resists the claims that European law had a meaningful impact on English practices. That is an argument which stretches back to Selden’s Ad Fletam Dissertatio of 1647. Selden believed that not only had medieval lawyers resisted the siren song of Justinian, but their Druidic predecessors had similarly scorned the Roman law impressed on them by Julius Caesar. 30 While the modern debate over the extent of ius commune influence on the common law is not directly

in Justice and mercy
Alison Tara Walker

theatricality paired well with the drama unfolding on screen. The trend of symphonic and Romantic-inspired film scores continued as composers like Miklós Rózsa built entire careers creating soundtracks. Rózsa’s career as a Hollywood composer spanned six decades and more than one hundred films, and he became known as a composer of historical, premodern epics such as Ivanhoe (1952), Julius Caesar (1953

in Medieval film
Scholarly practices of religious Franks in the margin unveiled
Mariken Teeuwen

flat hand, leaning markedly to the right.17 The long hand and the broad hand, Bischoff points out, are found together more often. He believes the broad, flat hand to be Heiric’s own, the long and narrow one to belong to a close collaborator of Heiric. Among the manuscripts in which the two hands are found together is the ninth-century part of a manuscript of Julius Caesar, Commentarii de bello gallico (Paris, BnF, lat. 5763, fols 1–112), and a ninth-century copy of Seneca’s De beneficiis and De clementia (Vatican City, Biblioteca Apostolica Vaticana, Reg. lat. 1529

in Religious Franks