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@kellys.ugc: Great start to summer. Hot days and kids that don’t want to leave the pool. #ugc #ugccreator #canadiancreator

KellyS ugc
KellyS ugc
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Monday 29 June 2026 20:02:03 GMT
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#fouyou #audit #policeofficer #fyp #copsoftiktok #1st #1stamendment
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After the civil war of AD 69—the Year of the Four Emperors—Titus Flavius Vespasianus restored fiscal order partly by taxing urine collected from public latrines for industrial use in tanning leather and fulling cloth. Suetonius, in his Life of Vespasian, records that when the emperor’s son Titus criticized the levy, Vespasian held a coin from the first installment to Titus’s nose, asked whether it stank, and, hearing that it did not, remarked that it was nonetheless derived from urine. The later proverb “pecunia non olet”—money does not smell—compresses that famous exchange into a lasting slogan, though those exact Latin words do not appear in Suetonius’s surviving text. Roman historical writing could treat frontier mass killing, the enslavement of defeated peoples, and the destruction of communities with bureaucratic coolness, while moralizing anecdotes about money, luxury, or improper revenue stuck in the tradition as memorable scandals. Vespasian’s urine tax became a stock example of shameless fiscal pragmatism; Suetonius even groups it with the emperor’s jokes about his own acquisitiveness. The contrast is historiographical as much as ethical: what counted as narratively shocking was not always what modern readers judge the greater violence of empire. The vectigal on urine thus survives as a window onto Flavian finance and onto how Roman authors allocated outrage—elevating a smelly tax into a proverb while folding imperial warfare into the ordinary grammar of conquest and brief annalistic summary. https://f.mtr.cool/9kxdgbp27y https://f.mtr.cool/tmpnqnfefn https://f.mtr.cool/h13yr0e75k
After the civil war of AD 69—the Year of the Four Emperors—Titus Flavius Vespasianus restored fiscal order partly by taxing urine collected from public latrines for industrial use in tanning leather and fulling cloth. Suetonius, in his Life of Vespasian, records that when the emperor’s son Titus criticized the levy, Vespasian held a coin from the first installment to Titus’s nose, asked whether it stank, and, hearing that it did not, remarked that it was nonetheless derived from urine. The later proverb “pecunia non olet”—money does not smell—compresses that famous exchange into a lasting slogan, though those exact Latin words do not appear in Suetonius’s surviving text. Roman historical writing could treat frontier mass killing, the enslavement of defeated peoples, and the destruction of communities with bureaucratic coolness, while moralizing anecdotes about money, luxury, or improper revenue stuck in the tradition as memorable scandals. Vespasian’s urine tax became a stock example of shameless fiscal pragmatism; Suetonius even groups it with the emperor’s jokes about his own acquisitiveness. The contrast is historiographical as much as ethical: what counted as narratively shocking was not always what modern readers judge the greater violence of empire. The vectigal on urine thus survives as a window onto Flavian finance and onto how Roman authors allocated outrage—elevating a smelly tax into a proverb while folding imperial warfare into the ordinary grammar of conquest and brief annalistic summary. https://f.mtr.cool/9kxdgbp27y https://f.mtr.cool/tmpnqnfefn https://f.mtr.cool/h13yr0e75k
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