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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
Rosemary O’Day

of the sense of hankering after a secure and comfortable past’, nor ‘deny the role of power exercised by elites, political parties, or groups and the state on ideas about the past and some of its uses . . .’.2 Standing apart from the various Catholic and Protestant traditions stood the work of David Hume, The History of England from the invasion of Julius Caesar to the abdication of King James II, 1688. Yes, Hume did have an animus against Roman Catholics, but this was coupled with an objection to all religious establishments. For him the word ‘religion’ spelt

in The Debate on the English Reformation
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Macbeth and the Jesuits
Richard Wilson

scenes of martyrdom, as the Romans ‘dip their napkins in his sacred blood’ ( Julius Caesar , II, ii, 89; III, ii, 135). According to the Jesuit Robert Parsons, ‘the loss was quickly discovered, but the thief could never be found’, and since the hangman ‘reluctantly refused twenty pounds for another joint’, the digit became the sole piece of the martyr preserved. 27 Later, it was divided, and the two halves were enshrined in Rome and Roehampton; but its immediate fate was to become the member that, as Harsnett exclaimed, was ‘applied to such a diabolical service as

in The Lancashire witches
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
A disputed Enlightenment
Christopher Tyerman

établissements et du commerce des Européens dans les deux Indes (Geneva, 1780 [1st edn Amsterdam, 1770]), vol. 10, esp. 334, 415–16, 458–9; the work was heavily influenced by Diderot, who collaborated in some of the text. Gibbon, Decline and Fall, vii, 349, note 69 (cf. p. 188 and the teasing comment on the empathetic limits of ‘the cold philosophy of modern times’). David Hume, History of England from the Invasion of Julius Caesar to the Revolution of 1688 (1st published London, 1754–61, medieval vol. 1761; edition used London, 1796), esp. pp. 186–90, 197–9, 291–2, 301

in The Debate on the Crusades
Jonathan R. Lyon

in return for his numerous labours. [5.] Thereafter, the third city was Wolin. It derived its name from Julius Caesar, who had built it a long time ago, and it was situated near the Oder River not far from the sea. 112 When the inhabitants of Wolin heard that many of the inhabitants of Kamien Pomorski had received the doctrine of faith, they did not accept this

in Noble Society
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Protestant readings of the Whore of Babylon in early modern England, c.1580–1625
Victoria Brownlee

upon the divine Revelation of the apostle and evangelist , Iohn. Amsterdam : C.P . Parish , H.L. ( 2005 ) Monks, Miracles and Magic: Reformation Representations of the Medieval Church . London : Routledge . Parker , B.L. ( 1995 ) ‘ The Whore of Babylon and Shakespeare’s Julius Caesar .’ Studies in English Literature, 1500

in Biblical women in early modern literary culture 1550–1700