1. Hebrew Bible, Deuteronomy, 4.19, 17.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Astrology • astrology
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 131, 133; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 26
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4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
17.3 וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃'' None | sup>
4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
17.3 and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;'' None |
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2. Hebrew Bible, Exodus, 7.8-7.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Astrologers • Astrology, astrologers • astrology,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 311; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 23; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 184
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7.8 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 7.9 כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃' '7.11 וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12 וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 7.13 וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃'' None | sup>
7.8 And the LORD spoke unto Moses and unto Aaron, saying: 7.9 ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’ 7.10 And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.12 For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods. 7.13 And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken.'' None |
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3. Hebrew Bible, Genesis, 1.4, 1.14, 6.1-6.4, 11.26-11.28, 12.1, 12.4-12.7, 15.3, 15.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Astrologer, astronomy expert • Abraham, Discovers astrology and Chaldean science • Abraham, as an astrologer • Artagnes Heracles Ares astronomy, astrology, and astral lore • Astrologers • Astrology • Augustine of Hippo, on astrology/astronomy • Enoch, Discoverer, inventor of astrology • Eusebius of Caesarea, on astrology/astronomy • Gregory of Nazianzus, on astrology/astronomy • Jewish culture, astrology/astronomy in • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • Origen, and astrology • Origen, on astrology/astronomy • Phoenicians, Enoch as discoverer/inventor of astrology • astrological determinism, cosmogonical structure and • astrology • astrology, • astrology, Babylonian rabbinic attitudes toward • astrology, vs. understanding of the sage • astrology/astronomy/Zodiac, Gregory of Nazianzus on • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astronomy and astrology • astronomy, astrology • astronomy, astrology, as angelic teaching • astronomy, astrology, as invention of Sethians • healing and medicines, and astrology • mitzvot, ability of, to neutralize power of astrology • the sage, vs. the astrologer
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 165; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 49, 106, 215, 217, 224, 226; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 297; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 4, 18; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 296; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 183; Katzoff (2019), On Jews in the Roman World: Collected Studies. 361; Neusner (2004), The Idea of History in Rabbinic Judaism, 288; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 125, 126, 129; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 23; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 109, 220, 223, 224; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 114, 300; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331, 335; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 405
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1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
1.14 וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
11.26 וַיְחִי־תֶרַח שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־אַבְרָם אֶת־נָחוֹר וְאֶת־הָרָן׃ 11.27 וְאֵלֶּה תּוֹלְדֹת תֶּרַח תֶּרַח הוֹלִיד אֶת־אַבְרָם אֶת־נָחוֹר וְאֶת־הָרָן וְהָרָן הוֹלִיד אֶת־לוֹט׃ 11.28 וַיָּמָת הָרָן עַל־פְּנֵי תֶּרַח אָבִיו בְּאֶרֶץ מוֹלַדְתּוֹ בְּאוּר כַּשְׂדִּים׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 12.5 וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃
15.3 וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃
15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃' ' None | sup>
1.4 And God saw the light, that it was good; and God divided the light from the darkness.
1.14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
11.26 And Terah lived seventy years, and begot Abram, Nahor, and Haran. 11.27 Now these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and Haran begot Lot. 11.28 And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
12.4 So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. 12.5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. 12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 12.7 And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.
15.3 And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’
15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’' ' None |
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4. Hebrew Bible, Job, 14.5, 38.31-38.33 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • astrology • astrology, Babylonian rabbinic attitudes toward
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 197; Katzoff (2019), On Jews in the Roman World: Collected Studies. 361; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 128
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14.5 אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו חֻקָּיו עָשִׂיתָ וְלֹא יַעֲבוֹר׃
38.31 הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ־מֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ׃ 38.32 הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל־בָּנֶיהָ תַנְחֵם׃ 38.33 הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם־תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ׃'' None | sup>
14.5 Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;
38.31 Canst thou bind the chains of the Pleiades, Or loose the bands of Orion? 38.32 Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons? 38.33 Knowest thou the ordices of the heavens? Canst thou establish the dominion thereof in the earth?'' None |
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5. Hebrew Bible, Proverbs, 10.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • astrology • astrology, Babylonian rabbinic attitudes toward • mitzvot, ability of, to neutralize power of astrology
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 178, 182; Neusner (2004), The Idea of History in Rabbinic Judaism, 289, 290
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10.2 כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק לֵב רְשָׁעִים כִּמְעָט׃10.2 לֹא־יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת׃ ' None | sup>
10.2 Treasures of wickedness profit nothing; but righteousness delivereth from death.'' None |
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6. Hebrew Bible, Isaiah, 41.2, 47.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • astrology • astrology, • astrology, Babylonian rabbinic attitudes toward • astrology, rejection of • mitzvot, ability of, to neutralize power of astrology
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 530; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 184; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 373; Neusner (2004), The Idea of History in Rabbinic Judaism, 289
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41.2 לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃
41.2 מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃
47.13 נִלְאֵית בְּרֹב עֲצָתָיִךְ יַעַמְדוּ־נָא וְיוֹשִׁיעֻךְ הברו הֹבְרֵי שָׁמַיִם הַחֹזִים בַּכּוֹכָבִים מוֹדִיעִם לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ׃'' None | sup>
41.2 Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.
47.13 Thou art wearied in the multitude of thy counsels; Let now the astrologers, the stargazers, The monthly prognosticators, Stand up, and save thee From the things that shall come upon thee.'' None |
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7. Hebrew Bible, Jeremiah, 10.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • astrology • astrology, Babylonian rabbinic attitudes toward • astrology, prohibition of, in some rabbinic traditions
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 22, 23; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 185; Neusner (2004), The Idea of History in Rabbinic Judaism, 288
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10.2 אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃10.2 כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ ' None | sup>
10.2 thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.'' None |
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8. Hesiod, Works And Days, 383-387, 417-418, 564-573, 587, 609-623 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • astrology • astrology,
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 390; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 244; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 45
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383 πληιάδων Ἀτλαγενέων ἐπιτελλομενάων'384 ἄρχεσθʼ ἀμήτου, ἀρότοιο δὲ δυσομενάων. 385 αἳ δή τοι νύκτας τε καὶ ἤματα τεσσαράκοντα 386 κεκρύφαται, αὖτις δὲ περιπλομένου ἐνιαυτοῦ 387 φαίνονται τὰ πρῶτα χαρασσομένοιο σιδήρου.
417 πολλὸν ἐλαφρότερος· δὴ γὰρ τότε Σείριος ἀστὴρ 418 βαιὸν ὑπὲρ κεφαλῆς κηριτρεφέων ἀνθρώπων
564 εὖτʼ ἂν δʼ ἑξήκοντα μετὰ τροπὰς ἠελίοιο 565 χειμέριʼ ἐκτελέσῃ Ζεὺς ἤματα, δή ῥα τότʼ ἀστὴρ 566 Ἀρκτοῦρος προλιπὼν ἱερὸν ῥόον Ὠκεανοῖο 567 πρῶτον παμφαίνων ἐπιτέλλεται ἀκροκνέφαιος. 568 τὸν δὲ μέτʼ ὀρθογόη Πανδιονὶς ὦρτο χελιδὼν 569 ἐς φάος ἀνθρώποις, ἔαρος νέον ἱσταμένοιο. 570 τὴν φθάμενος οἴνας περταμνέμεν· ὣς γὰρ ἄμεινον. 571 ἀλλʼ ὁπότʼ ἂν φερέοικος ἀπὸ χθονὸς ἂμ φυτὰ βαίνῃ 572 Πληιάδας φεύγων, τότε δὴ σκάφος οὐκέτι οἰνέων· 573 ἀλλʼ ἅρπας τε χαρασσέμεναι καὶ δμῶας ἐγείρειν·
587 εἰσίν, ἐπεὶ κεφαλὴν καὶ γούνατα Σείριος ἄζει,
609 εὖτʼ ἂν δʼ Ὠαρίων καὶ Σείριος ἐς μέσον ἔλθῃ 610 οὐρανόν, Ἀρκτοῦρον δʼ ἐσίδῃ ῥοδοδάκτυλος Ηώς, 611 ὦ Πέρση, τότε πάντας ἀποδρέπεν οἴκαδε βότρυς· 612 δεῖξαι δʼ ἠελίῳ δέκα τʼ ἤματα καὶ δέκα νύκτας, 613 πέντε δὲ συσκιάσαι, ἕκτῳ δʼ εἰς ἄγγεʼ ἀφύσσαι 614 δῶρα Διωνύσου πολυγηθέος. αὐτὰρ ἐπὴν δὴ 615 Πληιάδες θʼ Ὑάδες τε τό τε σθένος Ὠαρίωνος 616 δύνωσιν, τότʼ ἔπειτʼ ἀρότου μεμνημένος εἶναι 617 ὡραίου· πλειὼν δὲ κατὰ χθονὸς ἄρμενος εἶσιν. 618 εἰ δέ σε ναυτιλίης δυσπεμφέλου ἵμερος αἱρεῖ, 619 εὖτʼ ἂν Πληιάδες σθένος ὄβριμον Ὠαρίωνος 620 φεύγουσαι πίπτωσιν ἐς ἠεροειδέα πόντον, 621 δὴ τότε παντοίων ἀνέμων θυίουσιν ἀῆται· 622 καὶ τότε μηκέτι νῆας ἔχειν ἐνὶ οἴνοπι πόντῳ, 623 γῆν ἐργάζεσθαι μεμνημένος, ὥς σε κελεύω. ' None | sup>
383 And leave ferocious famine far behind;'384 If to a little you a little more 385 Should add and do this often, with great speed 386 It will expand. A man has little care 387 For what he has at home: there’s greater need
417 Demeter’s work in season. Everything 418 Will then be done in time: in penury
564 The house, when in his cold and dreadful place 565 The Boneless gnaws his foot (the sun won’t show 566 Him pastures but rotate around the land 567 of black men and for all the Greeks is slow 568 To brighten). That’s the time the hornèd and 569 The unhorned beasts of the wood flee to the brush, 570 Teeth all a-chatter, with one thought in mind – 571 To find some thick-packed shelter, p’raps a bush 572 Or hollow rock. Like one with head inclined 573 Towards the ground, spine shattered, with a stick
587 From getting wet. It’s freezing at the crack
609 Arcturus rises, shining, at twilight. 610 Into the light then Pandion’s progeny, 611 The high-voiced swallow, comes at the first sight 612 of spring. Before then, the best strategy 613 Is pruning of your vines. But when the snail 614 Climbs up the stems to flee the Pleiades, 615 Stop digging vineyards; now it’s of avail 616 To sharpen scythes and urge your men. Shun these 617 Two things – dark nooks and sleeping till cockcrow 618 At harvest-season when the sun makes dry 619 One’s skin. Bring in your crops and don’t be slow. 620 Rise early to secure your food supply. 621 For Dawn will cut your labour by a third, 622 Who aids your journey and you toil, through whom 623 Men find the road and put on many a herd ' None |
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9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • Astrology
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 130, 171, 190; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 312
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10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • Astrology
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 79, 184; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
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11. Anon., 1 Enoch, 72-82 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Astrology • Phoenicians, Enoch as discoverer/inventor of astrology • astrology, rejection of
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 419; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 530; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 129
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72 The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world,and unto eternity, till the new creation is accomplished which dureth till eternity. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven,,and its setting in the western portals of the heaven. And I saw six portals in which the sun rises, and six portals in which the sun sets and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other,in accurately corresponding order: also many windows to the right and left of these portals. And first there goes forth the great luminary, named the Sun, and his circumference is like the,circumference of the heaven, and he is quite filled with illuminating and heating fire. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. \' that \') portal and,shines in the face of the heaven. In this way he rises in the first month in the great portal, which,is the fourth those six portals in the cast. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in,their season. When the sun rises in the heaven, he comes forth through that fourth portal thirty,,mornings in succession, and sets accurately in the fourth portal in the west of the heaven. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth,morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth,portal. And then the day becomes longer by two parts and amounts to eleven parts, and the night,becomes shorter and amounts to seven parts. And it returns to the east and enters into the sixth",portal, and rises and sets in the sixth portal one-and-thirty mornings on account of its sign. On that day the day becomes longer than the night, and the day becomes double the night, and the day,becomes twelve parts, and the night is shortened and becomes six parts. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the,sixth portal, and rises from it and sets thirty mornings. And when thirty mornings are accomplished,,the day decreases by exactly one part, and becomes eleven parts, and the night seven. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for,thirty mornings, and sets in the west again in the fifth western portal. On that day the day decreases by two parts, and amounts to ten parts and the night to eight parts. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one-,and-thirty mornings on account of its sign, and sets in the west. On that day the day is equalized with the night, and becomes of equal length, and the night amounts to nine parts and the day to,nine parts. And the sun rises from that portal and sets in the west, and returns to the east and rises,thirty mornings in the third portal and sets in the west in the third portal. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight,parts. And the sun rises from that third portal and sets in the third portal in the west and returns to the east, and for thirty mornings rises,in the second portal in the east, and in like manner sets in the second portal in the west of the heaven. And on that day the night amounts to eleven,parts and the day to seven parts. And the sun rises on that day from that second portal and sets in the west in the second portal, and returns to the east into the first portal for one-and-thirty,mornings, and sets in the first portal in the west of the heaven. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and,the day to six. And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west,opposite to it. And on that night has the night decreased in length by a ninth part, and the night,has become eleven parts and the day seven parts. And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising,and setting. And on that day the night decreases in length, and the night amounts to ten parts,and the day to eight. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the third portal for one-and-thirty mornings, and sets in the west of the heaven.,On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night,is equal to the day and the year is exactly as to its days three hundred and sixty-four. And the length of the day and of the night, and the shortness of the day and of the night arise-through the course,of the sun these distinctions are made (lit. \' they are separated \'). So it comes that its course becomes",daily longer, and its course nightly shorter. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the sun, for ever and ever. And that which (thus) rises is the great luminary, and is so named according to,its appearance, according as the Lord commanded. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal.'73 And after this law I saw another law dealing with the smaller luminary, which is named the Moon. And her circumference is like the circumference of the heaven, and her chariot in which she rides is driven by the wind, and light is given to her in (definite) measure. And her rising and setting change every month: and her days are like the days of the sun, and when her light is uniform (i.e. full) it amounts to the seventh part of the light of the sun. And thus she rises. And her first phase in the east comes forth on the thirtieth morning: and on that day she becomes visible, and constitutes for you the first phase of the moon on the thirtieth day together with the sun in the portal where the sun rises. And the one half of her goes forth by a seventh part, and her whole circumference is empty, without light, with the exception of one-seventh part of it, (and) the,fourteenth part of her light. And when she receives one-seventh part of the half of her light, her light,amounts to one-seventh part and the half thereof. And she sets with the sun, and when the sun rises the moon rises with him and receives the half of one part of light, and in that night in the beginning of her morning in the commencement of the lunar day the moon sets with the sun, and,is invisible that night with the fourteen parts and the half of one of them. And she rises on that day with exactly a seventh part, and comes forth and recedes from the rising of the sun, and in her remaining days she becomes bright in the (remaining) thirteen parts. 74 And I saw another course, a law for her, (and) how according to that law she performs her monthly,revolution. And all these Uriel, the holy angel who is the leader of them all, showed to me, and their positions, and I wrote down their positions as he showed them to me, and I wrote down their months,as they were, and the appearance of their lights till fifteen days were accomplished. In single seventh parts she accomplishes all her light in the east, and in single seventh parts accomplishes all her,darkness in the west. And in certain months she alters her settings, and in certain months she pursues,her own peculiar course. In two months the moon sets with the sun: in those two middle portals the",third and the fourth. She goes forth for seven days, and turns about and returns again through the portal where the sun rises, and accomplishes all her light: and she recedes from the sun, and in eight,days enters the sixth portal from which the sun goes forth. And when the sun goes forth from the fourth portal she goes forth seven days, until she goes forth from the fifth and turns back again in seven days into the fourth portal and accomplishes all her light: and she recedes and enters into the,first portal in eight days. And she returns again in seven days into the fourth portal from which the",sun goes forth. Thus I saw their position -how the moons rose and the sun set in those days. And if five years are added together the sun has an overplus of thirty days, and all the days which accrue,to it for one of those five years, when they are full, amount to,days. And the overplus of the sun and of the stars amounts to six days: in",years",days every year come to",days: and the",moon falls behind the sun and stars to the number of",days. And the sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity; but complete the years with perfect justice in,days. In",years there are",days, and in,years",days, so that in,years there are",days. For the moon alone the days amount in",years to",days, and in,years she falls",days behind: i.e. to the sum (of",there is",to be added (1,000 and),days. And in",years there are",days, so that for the moon the days,in",years amount to",days. For in",years she falls behind to the amount of",days, all the,days she falls behind in",years are",And the year is accurately completed in conformity with their world-stations and the stations of the sun, which rise from the portals through which it (the sun) rises and sets,days."' "75 And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning of the year, and these render service on the four days which are not,reckoned in the reckoning of the year. And owing to them men go wrong therein, for those luminaries truly render service on the world-stations, one in the first portal, one in the third portal of the heaven, one in the fourth portal, and one in the sixth portal, and the exactness of the year is,accomplished through its separate three hundred and sixty-four stations. For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariots,of the heaven. In like manner twelve doors Uriel showed me, open in the circumference of the sun's chariot in the heaven, through which the rays of the sun break forth: and from them is warmth,diffused over the earth, when they are opened at their appointed seasons. And for the winds and,the spirit of the dew when they are opened, standing open in the heavens at the ends. As for the twelve portals in the heaven, at the ends of the earth, out of which go forth the sun, moon, and stars,,and all the works of heaven in the east and in the west, There are many windows open to the left and right of them, and one window at its (appointed) season produces warmth, corresponding (as these do) to those doors from which the stars come forth according as He has commanded them,,and wherein they set corresponding to their number. And I saw chariots in the heaven, running,in the world, above those portals in which revolve the stars that never set. And one is larger than all the rest, and it is that that makes its course through the entire world." '76 And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from,which the winds go forth and blow over the earth. Three of them are open on the face (i.e. the east) of the heavens, and three in the west, and three on the right (i.e. the south) of the heaven, and,three on the left (i.e. the north). And the three first are those of the east, and three are of the,north, and three after those on the left of the south, and three of the west. Through four of these come winds of blessing and prosperity, and from those eight come hurtful winds: when they are sent, they bring destruction on all the earth and on the water upon it, and on all who dwell thereon, and on everything which is in the water and on the land.,And the first wind from those portals, called the east wind, comes forth through the first portal which is in the east, inclining towards the south: from it come forth desolation, drought, heat,,and destruction. And through the second portal in the middle comes what is fitting, and from it there come rain and fruitfulness and prosperity and dew; and through the third portal which lies toward the north come cold and drought.,And after these come forth the south winds through three portals: through the first portal of",them inclining to the east comes forth a hot wind. And through the middle portal next to it there",come forth fragrant smells, and dew and rain, and prosperity and health. And through the third portal lying to the west come forth dew and rain, locusts and desolation.,And after these the north winds: from the seventh portal in the east come dew and rain, locusts and desolation. And from the middle portal come in a direct direction health and rain and dew and prosperity; and through the third portal in the west come cloud and hoar-frost, and snow and rain, and dew and locusts.,And after these four are the west winds: through the first portal adjoining the north come forth dew and hoar-frost, and cold and snow and frost. And from the middle portal come forth dew and rain, and prosperity and blessing; and through the last portal which adjoins the south come forth drought and desolation, and burning and destruction. And the twelve portals of the four quarters of the heaven are therewith completed, and all their laws and all their plagues and all their benefactions have I shown to thee, my son Methuselah. 77 And the first quarter is called the east, because it is the first: and the second, the south, because the Most High will descend there, yea, there in quite a special sense will He who is blessed for ever,descend. And the west quarter is named the diminished, because there all the luminaries of the,heaven wane and go down. And the fourth quarter, named the north, is divided into three parts: the first of them is for the dwelling of men: and the second contains seas of water, and the abysses and forests and rivers, and darkness and clouds; and the third part contains the garden of righteousness.,I saw seven high mountains, higher than all the mountains which are on the earth: and thence,comes forth hoar-frost, and days, seasons, and years pass away. I saw seven rivers on the earth larger than all the rivers: one of them coming from the west pours its waters into the Great Sea.,And these two come from the north to the sea and pour their waters into the Erythraean Sea in the",east. And the remaining, four come forth on the side of the north to their own sea, two of them to the Erythraean Sea, and two into the Great Sea and discharge themselves there and some say:,into the desert. Seven great islands I saw in the sea and in the mainland: two in the mainland and five in the Great Sea." 78 And the names of the sun are the following: the first Orjares, and the second Tomas. And the moon has four names: the first name is Asonja, the second Ebla, the third Benase, and the fourth,Erae. These are the two great luminaries: their circumference is like the circumference of the",heaven, and the size of the circumference of both is alike. In the circumference of the sun there are seven portions of light which are added to it more than to the moon, and in definite measures it is s transferred till the seventh portion of the sun is exhausted. And they set and enter the portals of the west, and make their revolution by the north, and come forth through the eastern portals,on the face of the heaven. And when the moon rises one-fourteenth part appears in the heaven:",the light becomes full in her: on the fourteenth day she accomplishes her light. And fifteen parts of light are transferred to her till the fifteenth day (when) her light is accomplished, according to the sign of the year, and she becomes fifteen parts, and the moon grows by (the addition of) fourteenth,parts. And in her waning (the moon) decreases on the first day to fourteen parts of her light, on the second to thirteen parts of light, on the third to twelve, on the fourth to eleven, on the fifth to ten, on the sixth to nine, on the seventh to eight, on the eighth to seven, on the ninth to six, on the tenth to five, on the eleventh to four, on the twelfth to three, on the thirteenth to two, on the,fourteenth to the half of a seventh, and all her remaining light disappears wholly on the fifteenth. And,in certain months the month has twenty-nine days and once twenty-eight. And Uriel showed me another law: when light is transferred to the moon, and on which side it is transferred to her by the sun. During all the period during which the moon is growing in her light, she is transferring it to herself when opposite to the sun during fourteen days her light is accomplished in the heaven,,and when she is illumined throughout, her light is accomplished full in the heaven. And on the first,day she is called the new moon, for on that day the light rises upon her. She becomes full moon exactly on the day when the sun sets in the west, and from the east she rises at night, and the moon shines the whole night through till the sun rises over against her and the moon is seen over against the sun. On the side whence the light of the moon comes forth, there again she wanes till all the light vanishes and all the days of the month are at an end, and her circumference is empty, void of,light. And three months she makes of thirty days, and at her time she makes three months of twenty- nine days each, in which she accomplishes her waning in the first period of time, and in the first,portal for one hundred and seventy-seven days. And in the time of her going out she appears for three months (of) thirty days each, and for three months she appears (of) twenty-nine each. At night she appears like a man for twenty days each time, and by day she appears like the heaven, and there is nothing else in her save her light. 79 And now, my son, I have shown thee everything, and the law of all the stars of the heaven is,completed. And he showed me all the laws of these for every day, and for every season of bearing rule, and for every year, and for its going forth, and for the order prescribed to it every month,and every week: And the waning of the moon which takes place in the sixth portal: for in this",sixth portal her light is accomplished, and after that there is the beginning of the waning: (And the waning) which takes place in the first portal in its season, till one hundred and seventy-seven,days are accomplished: reckoned according to weeks, twenty-five (weeks) and two days. She falls behind the sun and the order of the stars exactly five days in the course of one period, and when,this place which thou seest has been traversed. Such is the picture and sketch of every luminary which Uriel the archangel, who is their leader, showed unto me. 80 And in those days the angel Uriel answered and said to me: \' Behold, I have shown thee everything, Enoch, and I have revealed everything to thee that thou shouldst see this sun and this moon, and the leaders of the stars of the heaven and all those who turn them, their tasks and times and departures.,And in the days of the sinners the years shall be shortened, And their seed shall be tardy on their lands and fields, And all things on the earth shall alter, And shall not appear in their time: And the rain shall be kept back And the heaven shall withhold (it).,And in those times the fruits of the earth shall be backward, And shall not grow in their time, And the fruits of the trees shall be withheld in their time.,And the moon shall alter her order, And not appear at her time.,And in those days the sun shall be seen and he shall journey in the evening on the extremity of the great chariot in the west And shall shine more brightly than accords with the order of light.",And many chiefs of the stars shall transgress the order (prescribed). And these shall alter their orbits and tasks, And not appear at the seasons prescribed to them.,And the whole order of the stars shall be concealed from the sinners, And the thoughts of those on the earth shall err concerning them, And they shall be altered from all their ways, Yea, they shall err and take them to be gods.,And evil shall be multiplied upon them, And punishment shall come upon them So as to destroy all.\'' "81 And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.',And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the children of flesh,that shall be upon the earth to the remotest generations. And forthwith I blessed the great Lord the King of glory for ever, in that He has made all the works of the world,And I extolled the Lord because of His patience, And blessed Him because of the children of men.,And after that I said: ' Blessed is the man who dies in righteousness and goodness, Concerning whom there is no book of unrighteousness written, And against whom no day of judgement shall be found.',And those seven holy ones brought me and placed me on the earth before the door of my house, and said to me: ' Declare everything to thy son Methuselah, and show to all thy children that no,flesh is righteous in the sight of the Lord, for He is their Creator. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayest teach thy children and record (it) for them, and testify to all thy children; and in the second year they shall take thee from their midst.,Let thy heart be strong, For the good shall announce righteousness to the good;The righteous with the righteous shall rejoice, And shall offer congratulation to one another.,But the sinners shall die with the sinners, And the apostate go down with the apostate.,And those who practice righteousness shall die on account of the deeds of men, And be taken away on account of the doings of the godless.',And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world." '82 And now, my son Methuselah, all these things I am recounting to thee and writing down for thee! and I have revealed to thee everything, and given thee books concerning all these: so preserve, my son Methuselah, the books from thy father\'s hand, and (see) that thou deliver them to the generations of the world.,I have given Wisdom to thee and to thy children, And thy children that shall be to thee, That they may give it to their children for generations, This wisdom (namely) that passeth their thought.,And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food.,Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which,lead them and enter with them four days. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year: yea, men shall be at fault, and not recognize them,accurately. For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days.,And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the,Lord of the whole creation of the world hath subjected the host of heaven. And he has power over night and day in the heaven to cause the light to give light to men -sun, moon, and stars,,and all the powers of the heaven which revolve in their circular chariots. And these are the orders of the stars, which set in their places, and in their seasons and festivals and months.,And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for the three hundred and sixty (days) there are heads over thousands who divide the days; and for the four intercalary days there are the leaders which sunder,the four parts of the year. And these heads over thousands are intercalated between",leader and leader, each behind a station, but their leaders make the division. And these are the names of the leaders who divide the four parts of the year which are ordained: Milki\'el, Hel\'emmelek, and Mel\'ejal,,and Narel. And the names of those who lead them: Adnar\'el, and Ijasusa\'el, and \'Elome\'el- these three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year. In the beginning of the year Melkejal rises first and rules, who is named Tam\'aini and sun, and,all the days of his dominion whilst he bears rule are ninety-one days. And these are the signs of the days which are to be seen on earth in the days of his dominion: sweat, and heat, and calms; and all the trees bear fruit, and leaves are produced on all the trees, and the harvest of wheat, and the rose-flowers, and all the flowers which come forth in the field, but the trees of the winter season become withered. And these are the names of the leaders which are under them: Berka\'el, Zelebs\'el, and another who is added a head of a thousand, called Hilujaseph: and the days of the dominion of this (leader) are at an end.,The next leader after him is Hel\'emmelek, whom one names the shining sun, and all the days,of his light are ninety-one days. And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregt, and all the fruits of the earth are gathered in, and everything that is,in the fields, and the winepress: these things take place in the days of his dominion. These are the names, and the orders, and the leaders of those heads of thousands: Gida\'ljal, Ke\'el, and He\'el, and the name of the head of a thousand which is added to them, Asfa\'el: and the days of his dominion are at an end.Section IV. Chapters LXXXIII-XC. The Dream-Visions. ' None |
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12. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • astronomy, astrology, star
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 65; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 88
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13. Anon., Jubilees, 6.36 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Astrology • astrology, rejection of
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 419; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 534
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6.36 These are written and ordained as a testimony for ever.'' None |
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14. Cicero, On Divination, 1.2, 1.6, 1.12, 1.36, 1.72, 1.82, 1.119, 1.132, 2.9, 2.22, 2.28, 2.87-2.99 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • Astrology • Astrology, after Augustus • Augustine of Hippo, on pagan divination, astrological divination, critique of • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Cicero, Augustine’s critique of astrology and • Cicero, astrology, critique of • Cicero, on astrology • Ptolemy of Alexandria (Claudius Ptolemaeus), on astrological determinism • Stoicism, Stoics, and astrology • astrologer • astrologers • astrologers, expulsion of • astrology • astrology, • astrology, horoscope/ genethlialogia • astrology, theorems of • astrology, twins • astrology, ‘weak’ • astronomy/astrology, Augustine’s critique of • disciplina, Etrusca, and astrology
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429, 435, 436; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 302, 308, 615; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 269; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 261; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 245; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 244, 245, 247, 248, 249, 256, 262, 263, 264, 265, 266, 269; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 6, 65, 66, 69, 70, 82, 83, 196; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 288; Isaac (2004), The invention of racism in classical antiquity, 88, 99; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 129, 130, 131, 133, 134, 135, 137, 139, 140; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 73, 94, 252, 253, 255; Wynne (2019), Horace and the Gift Economy of Patronage, 204, 212, 232, 249
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1.2 Gentem quidem nullam video neque tam humanam atque doctam neque tam inmanem tamque barbaram, quae non significari futura et a quibusdam intellegi praedicique posse censeat. Principio Assyrii, ut ab ultumis auctoritatem repetam, propter planitiam magnitudinemque regionum, quas incolebant, cum caelum ex omni parte patens atque apertum intuerentur, traiectiones motusque stellarum observitaverunt, quibus notatis, quid cuique significaretur, memoriae prodiderunt. Qua in natione Chaldaei non ex artis, sed ex gentis vocabulo nominati diuturna observatione siderum scientiam putantur effecisse, ut praedici posset, quid cuique eventurum et quo quisque fato natus esset. Eandem artem etiam Aegyptii longinquitate temporum innumerabilibus paene saeculis consecuti putantur. Cilicum autem et Pisidarum gens et his finituma Pamphylia, quibus nationibus praefuimus ipsi, volatibus avium cantibusque ut certissimis signis declarari res futuras putant.
1.6 Sed cum Stoici omnia fere illa defenderent, quod et Zeno in suis commentariis quasi semina quaedam sparsisset et ea Cleanthes paulo uberiora fecisset, accessit acerrumo vir ingenio, Chrysippus, qui totam de divinatione duobus libris explicavit sententiam, uno praeterea de oraclis, uno de somniis; quem subsequens unum librum Babylonius Diogenes edidit, eius auditor, duo Antipater, quinque noster Posidonius. Sed a Stoicis vel princeps eius disciplinae, Posidonii doctor, discipulus Antipatri, degeneravit, Panaetius, nec tamen ausus est negare vim esse dividi, sed dubitare se dixit. Quod illi in aliqua re invitissumis Stoicis Stoico facere licuit, id nos ut in reliquis rebus faciamus, a Stoicis non concedetur? praesertim cum id, de quo Panaetio non liquet, reliquis eiusdem disciplinae solis luce videatur clarius.
1.12 Quae est autem gens aut quae civitas, quae non aut extispicum aut monstra aut fulgora interpretantium aut augurum aut astrologorum aut sortium (ea enim fere artis sunt) aut somniorum aut vaticinationum (haec enim duo naturalia putantur) praedictione moveatur? Quarum quidem rerum eventa magis arbitror quam causas quaeri oportere. Est enim vis et natura quaedam, quae tum observatis longo tempore significationibus, tum aliquo instinctu inflatuque divino futura praenuntiat. Quare omittat urguere Carneades, quod faciebat etiam Panaetius requirens, Iuppiterne cornicem a laeva, corvum ab dextera canere iussisset. Observata sunt haec tempore inmenso et in significatione eventis animadversa et notata. Nihil est autem, quod non longinquitas temporum excipiente memoria prodendisque monumentis efficere atque adsequi possit.
1.36 Quid? qui inridetur, partus hic mulae nonne, quia fetus extitit in sterilitate naturae, praedictus est ab haruspicibus incredibilis partus malorum? Quid? Ti. Gracchus P. F., qui bis consul et censor fuit, idemque et summus augur et vir sapiens civisque praestans, nonne, ut C. Gracchus, filius eius, scriptum reliquit, duobus anguibus domi conprehensis haruspices convocavit? qui cum respondissent, si marem emisisset, uxori brevi tempore esse moriendum, si feminam, ipsi, aequius esse censuit se maturam oppetere mortem quam P. Africani filiam adulescentem; feminam emisit, ipse paucis post diebus est mortuus. Inrideamus haruspices, vanos, futtiles esse dicamus, quorumque disciplinam et sapientissimus vir et eventus ac res conprobavit, contemnamus, condemnemus etiam Babylonem et eos, qui e Caucaso caeli signa servantes numeris et modis stellarum cursus persequuntur, condemnemus, inquam, hos aut stultitiae aut vanitatis aut inpudentiae, qui quadringenta septuaginta milia annorum, ut ipsi dicunt, monumentis conprehensa continent, et mentiri iudicemus nec, saeculorum reliquorum iudicium quod de ipsis futurum sit, pertimescere.
1.72 in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit.
1.82 Quam quidem esse re vera hac Stoicorum ratione concluditur: Si sunt di neque ante declarant hominibus, quae futura sint, aut non diligunt homines aut, quid eventurum sit, ignorant aut existumant nihil interesse hominum scire, quid sit futurum, aut non censent esse suae maiestatis praesignificare hominibus, quae sunt futura, aut ea ne ipsi quidem di significare possunt; at neque non diligunt nos (sunt enim benefici generique hominum amici) neque ignorant ea, quae ab ipsis constituta et designata sunt, neque nostra nihil interest scire ea, quae eventura sunt, (erimus enim cautiores, si sciemus) neque hoc alienum ducunt maiestate sua (nihil est enim beneficentia praestantius) neque non possunt futura praenoscere;
1.119 Quod ne dubitare possimus, maximo est argumento, quod paulo ante interitum Caesaris contigit. Qui cum immolaret illo die, quo primum in sella aurea sedit et cum purpurea veste processit, in extis bovis opimi cor non fuit. Num igitur censes ullum animal, quod sanguinem habeat, sine corde esse posse? †Qua ille rei novitate perculsus, cum Spurinna diceret timendum esse, ne et consilium et vita deficeret; earum enim rerum utramque a corde proficisci. Postero die caput in iecore non fuit. Quae quidem illi portendebantur a dis immortalibus, ut videret interitum, non ut caveret. Cum igitur eae partes in extis non reperiuntur, sine quibus victuma illa vivere nequisset, intellegendum est in ipso immolationis tempore eas partes, quae absint, interisse.
1.132 Nunc illa testabor, non me sortilegos neque eos, qui quaestus causa hariolentur, ne psychomantia quidem, quibus Appius, amicus tuus, uti solebat, agnoscere; non habeo denique nauci Marsum augurem, non vicanos haruspices, non de circo astrologos, non Isiacos coniectores, non interpretes somniorum; non enim sunt ii aut scientia aut arte divini, Séd superstitiósi vates ínpudentesque hárioli Aút inertes aút insani aut quíbus egestas ímperat, Quí sibi semitám non sapiunt, álteri monstránt viam; Quíbus divitias póllicentur, áb iis drachumam ipsí petunt. De hís divitiis síbi deducant dráchumam, reddant cétera. Atque haec quidem Ennius, qui paucis ante versibus esse deos censet, sed eos non curare opinatur, quid agat humanum genus. Ego autem, qui et curare arbitror et monere etiam ac multa praedicere, levitate, vanitate, malitia exclusa divinationem probo. Quae cum dixisset Quintus, Praeclare tu quidem, inquam, paratus
2.9 Etenim me movet illud, quod in primis Carneades quaerere solebat, quarumnam rerum divinatio esset, earumne, quae sensibus perciperentur. At eas quidem cernimus, audimus, gustamus, olfacimus, tangimus. Num quid ergo in his rebus est, quod provisione aut permotione mentis magis quam natura ipsa sentiamus? aut num nescio qui ille divinus, si oculis captus sit, ut Tiresias fuit, possit, quae alba sint, quae nigra, dicere aut, si surdus sit, varietates vocum aut modos noscere? Ad nullam igitur earum rerum, quae sensu accipiuntur, divinatio adhibetur. Atqui ne in iis quidem rebus, quae arte tractantur, divinatione opus est. Etenim ad aegros non vates aut hariolos, sed medicos solemus adducere, nec vero, qui fidibus aut tibiis uti volunt, ab haruspicibus accipiunt earum tractationem, sed a musicis.
2.22 Atque ego ne utilem quidem arbitror esse nobis futurarum rerum scientiam. Quae enim vita fuisset Priamo, si ab adulescentia scisset, quos eventus senectutis esset habiturus? Abeamus a fabulis, propiora videamus. Clarissimorum hominum nostrae civitatis gravissimos exitus in Consolatione collegimus. Quid igitur? ut omittamus superiores, Marcone Crasso putas utile fuisse tum, cum maxumis opibus fortunisque florebat, scire sibi interfecto Publio filio exercituque deleto trans Euphratem cum ignominia et dedecore esse pereundum? An Cn. Pompeium censes tribus suis consulatibus, tribus triumphis, maximarum rerum gloria laetaturum fuisse, si sciret se in solitudine Aegyptiorum trucidatum iri amisso exercitu, post mortem vero ea consecutura, quae sine lacrimis non possumus dicere?
2.28 Ut ordiar ab haruspicina, quam ego rei publicae causa communisque religionis colendam censeo. Sed soli sumus; licet verum exquirere sine invidia, mihi praesertim de plerisque dubitanti. Inspiciamus, si placet, exta primum. Persuaderi igitur cuiquam potest ea, quae significari dicuntur extis, cognita esse ab haruspicibus observatione diuturna? Quam diuturna ista fuit? aut quam longinquo tempore observari potuit? aut quo modo est conlatum inter ipsos, quae pars inimica, quae pars familiaris esset, quod fissum periculum, quod commodum aliquod ostenderet? An haec inter se haruspices Etrusci, Elii, Aegyptii, Poeni contulerunt? At id, praeterquam quod fieri non potuit, ne fingi quidem potest; alios enim alio more videmus exta interpretari, nec esse unam omnium disciplinam.
2.87 Quis enim magistratus aut quis vir inlustrior utitur sortibus? ceteris vero in locis sortes plane refrixerunt. Quod Carneadem Clitomachus scribit dicere solitum, nusquam se fortunatiorem quam Praeneste vidisse Fortunam. Ergo hoc divinationis genus omittamus. Ad Chaldaeorum monstra veniamus; de quibus Eudoxus, Platonis auditor, in astrologia iudicio doctissimorum hominum facile princeps, sic opinatur, id quod scriptum reliquit, Chaldaeis in praedictione et in notatione cuiusque vitae ex natali die minime esse credendum. 2.88 Nominat etiam Panaetius, qui unus e Stoicis astrologorum praedicta reiecit, Anchialum et Cassandrum, summos astrologos illius aetatis, qua erat ipse, cum in ceteris astrologiae partibus excellerent, hoc praedictionis genere non usos. Scylax Halicarnassius, familiaris Panaetii, excellens in astrologia idemque in regenda sua civitate princeps, totum hoc Chaldaicum praedicendi genus repudiavit. 2.89 Sed ut ratione utamur omissis testibus, sic isti disputant, qui haec Chaldaeorum natalicia praedicta defendunt: Vim quandam esse aiunt signifero in orbe, qui Graece zwdiako/s dicitur, talem, ut eius orbis una quaeque pars alia alio modo moveat inmutetque caelum, perinde ut quaeque stellae in his finitumisque partibus sint quoque tempore, eamque vim varie moveri ab iis sideribus, quae vocantur errantia; cum autem in eam ipsam partem orbis venerint, in qua sit ortus eius, qui nascatur, aut in eam, quae coniunctum aliquid habeat aut consentiens, ea triangula illi et quadrata nomit. Etenim cum †tempore anni tempestatumque caeli conversiones commutationesque tantae fiant accessu stellarum et recessu, cumque ea vi solis efficiantur, quae videmus, non veri simile solum, sed etiam verum esse censent perinde, utcumque temperatus sit ae+r, ita pueros orientis animari atque formari, ex eoque ingenia, mores, animum, corpus, actionem vitae, casus cuiusque eventusque fingi.
2.91 At ii nec totidem annos vixerunt; anno enim Procli vita brevior fuit, multumque is fratri rerum gestarum gloria praestitit. At ego id ipsum, quod vir optumus, Diogenes, Chaldaeis quasi quadam praevaricatione concedit, nego posse intellegi. Etenim cum, ut ipsi dicunt, ortus nascentium luna moderetur, eaque animadvertant et notent sidera natalicia Chaldaei, quaecumque lunae iuncta videantur, oculorum fallacissimo sensu iudicant ea, quae ratione atque animo videre debebant. Docet enim ratio mathematicorum, quam istis notam esse oportebat, quanta humilitate luna feratur terram paene contingens, quantum absit a proxuma Mercurii stella, multo autem longius a Veneris, deinde alio intervallo distet a sole, cuius lumine conlustrari putatur; reliqua vero tria intervalla infinita et inmensa, a sole ad Martis, inde ad Iovis, ab eo ad Saturni stellam, inde ad caelum ipsum, quod extremum atque ultumum mundi est.
2.92 Quae potest igitur contagio ex infinito paene intervallo pertinere ad lunam vel potius ad terram? Quid? cum dicunt, id quod iis dicere necesse est, omnis omnium ortus, quicumque gigtur in omni terra, quae incolatur, eosdem esse, eademque omnibus, qui eodem statu caeli et stellarum nati sint, accidere necesse esse, nonne eius modi sunt, ut ne caeli quidem naturam interpretes istos caeli nosse appareat? Cum enim illi orbes, qui caelum quasi medium dividunt et aspectum nostrum definiunt, qui a Graecis o(ri/zontes nomitur, a nobis finientes rectissume nominari possunt, varietatem maxumam habeant aliique in aliis locis sint, necesse est ortus occasusque siderum non fieri eodem tempore apud omnis.
2.93 Quodsi eorum vi caelum modo hoc, modo illo modo temperatur, qui potest eadem vis esse nascentium, cum caeli tanta sit dissimilitudo? In his locis, quae nos incolimus, post solstitium Canicula exoritur, et quidem aliquot diebus, at apud Troglodytas, ut scribitur, ante solstitium, ut, si iam concedamus aliquid vim caelestem ad eos, qui in terra gignuntur, pertinere, confitendum sit illis eos, qui nascuntur eodem tempore, posse in dissimilis incidere naturas propter caeli dissimilitudinem; quod minime illis placet; volunt enim illi omnis eodem tempore ortos, qui ubique sint nati, eadem condicione nasci.
2.94 Sed quae tanta dementia est, ut in maxumis motibus mutationibusque caeli nihil intersit, qui ventus, qui imber, quae tempestas ubique sit? quarum rerum in proxumis locis tantae dissimilitudines saepe sunt, ut alia Tusculi, alia Romae eveniat saepe tempestas; quod, qui navigant, maxume animadvertunt, cum in flectendis promunturiis ventorum mutationes maxumas saepe sentiunt. Haec igitur cum sit tum serenitas, tum perturbatio caeli, estne sanorum hominum hoc ad nascentium ortus pertinere non dicere quod non certe pertinet, illud nescio quid tenue, quod sentiri nullo modo, intellegi autem vix potest, quae a luna ceterisque sideribus caeli temperatio fiat, dicere ad puerorum ortus pertinere? Quid? quod non intellegunt seminum vim, quae ad gignendum procreandumque plurimum valeat, funditus tolli, mediocris erroris est? Quis enim non videt et formas et mores et plerosque status ac motus effingere a parentibus liberos? quod non contingeret, si haec non vis et natura gignentium efficeret, sed temperatio lunae caelique moderatio.
2.95 Quid? quod uno et eodem temporis puncto nati dissimilis et naturas et vitas et casus habent, parumne declarat nihil ad agendam vitam nascendi tempus pertinere? nisi forte putamus neminem eodem tempore ipso et conceptum et natum, quo Africanum. Num quis igitur talis fuit?
2.96 Quid? illudne dubium est, quin multi, cum ita nati essent, ut quaedam contra naturam depravata haberent, restituerentur et corrigerentur ab natura, cum se ipsa revocasset, aut arte atque medicina? ut, quorum linguae sic inhaererent, ut loqui non possent, eae scalpello resectae liberarentur. Multi etiam naturae vitium meditatione atque exercitatione sustulerunt, ut Demosthenem scribit Phalereus, cum rho dicere nequiret, exercitatione fecisse, ut planissume diceret. Quodsi haec astro ingenerata et tradita essent, nulla res ea mutare posset. Quid? dissimilitudo locorum nonne dissimilis hominum procreationes habet? quas quidem percurrere oratione facile est, quid inter Indos et Persas, Aethiopas et Syros differat corporibus, animis, ut incredibilis varietas dissimilitudoque sit.
2.97 Ex quo intellegitur plus terrarum situs quam lunae tactus ad nascendum valere. Nam quod aiunt quadringenta septuaginta milia annorum in periclitandis experiundisque pueris, quicumque essent nati, Babylonios posuisse, fallunt; si enim esset factitatum, non esset desitum; neminem autem habemus auctorem, qui id aut fieri dicat aut factum sciat. Videsne me non ea dicere, quae Carneades, sed ea, quae princeps Stoicorum Panaetius dixerit? Ego autem etiam haec requiro: omnesne, qui Cannensi pugna ceciderint, uno astro fuerint; exitus quidem omnium unus et idem fuit. Quid? qui ingenio atque animo singulares, num astro quoque uno? quod enim tempus, quo non innumerabiles nascantur? at certe similis nemo Homeri.
2.98 Et, si ad rem pertinet, quo modo caelo adfecto conpositisque sideribus quodque animal oriatur, valeat id necesse est non in hominibus solum, verum in bestiis etiam; quo quid potest dici absurdius? L. quidem Tarutius Firmanus, familiaris noster, in primis Chaldaicis rationibus eruditus, urbis etiam nostrae natalem diem repetebat ab iis Parilibus, quibus eam a Romulo conditam accepimus, Romamque, in iugo cum esset luna, natam esse dicebat nec eius fata canere dubitabat.
2.99 O vim maxumam erroris! Etiamne urbis natalis dies ad vim stellarum et lunae pertinebat? Fac in puero referre, ex qua adfectione caeli primum spiritum duxerit; num hoc in latere aut in caemento, ex quibus urbs effecta est, potuit valere? Sed quid plura? cotidie refelluntur. Quam multa ego Pompeio, quam multa Crasso, quam multa huic ipsi Caesari a Chaldaeis dicta memini, neminem eorum nisi senectute, nisi domi, nisi cum claritate esse moriturum! ut mihi permirum videatur quemquam exstare, qui etiam nunc credat iis, quorum praedicta cotidie videat re et eventis refelli.' ' None | sup>
1.2 Here was the Martian beast, the nurse of Roman dominion,Suckling with life-giving dew, that issued from udders distended,Children divinely begotten, who sprang from the loins of the War God;Stricken by lightning she toppled to earth, bearing with her the children;Torn from her station, she left the prints of her feet in descending.Then what diviner, in turning the records and tomes of the augurs,Failed to relate the mournful forecasts the Etruscans had written?Seers all advised to beware the monstrous destruction and slaughter,Plotted by Romans who traced their descent from a noble ancestry;Or they proclaimed the laws overthrow with voices insistent,Bidding rescue the city from flames, and the deities temples;Fearful they bade us become of horrible chaos and carnage;These, by a rigorous Fate, would be certainly fixed and determined,Were not a sacred statue of Jove, one comely of figure,High on a column erected beforehand, with eyes to the eastward;Then would the people and venerable senate be able to fathomHidden designs, when that statue — its face to the sun at its rising —Should behold from its station the seats of the people and Senate.
1.2 Now I am aware of no people, however refined and learned or however savage and ignorant, which does not think that signs are given of future events, and that certain persons can recognize those signs and foretell events before they occur. First of all — to seek authority from the most distant sources — the Assyrians, on account of the vast plains inhabited by them, and because of the open and unobstructed view of the heavens presented to them on every side, took observations of the paths and movements of the stars, and, having made note of them, transmitted to posterity what significance they had for each person. And in that same nation the Chaldeans — a name which they derived not from their art but their race — have, it is thought, by means of long-continued observation of the constellations, perfected a science which enables them to foretell what any mans lot will be and for what fate he was born.The same art is believed to have been acquired also by the Egyptians through a remote past extending over almost countless ages. Moreover, the Cilicians, Pisidians, and their neighbours, the Pamphylians — nations which I once governed — think that the future is declared by the songs and flights of birds, which they regard as most infallible signs.
1.6 Ah, it is objected, but many dreams are untrustworthy. Rather, perhaps, their meaning is hidden from us. But grant that some are untrustworthy, why do we declaim against those that trustworthy? The fact is the latter would be much more frequent if we went to our rest in proper condition. But when we are burdened with food and drink our dreams are troubled and confused. Observe what Socrates says in Platos Republic:When a man goes to sleep, having the thinking and reasoning portion of his soul languid and inert, but having that other portion, which has in it a certain brutishness and wild savagery, immoderately gorged with drink and food, then does that latter portion leap up and hurl itself about in sleep without check. In such a case every vision presented to the mind is so devoid of thought and reason that the sleeper dreams that he is committing incest with his mother, or that he is having unlawful commerce indiscriminately with gods and men, and frequently too, with beasts; or even that he is killing someone and staining his hands with impious bloodshed; and that he is doing many vile and hideous things recklessly and without shame.
1.6 The Stoics, on the other hand (for Zeno in his writings had, as it were, scattered certain seed which Cleanthes had fertilized somewhat), defended nearly every sort of divination. Then came Chrysippus, a man of the keenest intellect, who exhaustively discussed the whole theory of divination in two books, and, besides, wrote one book on oracles and another on dreams. And following him, his pupil, Diogenes of Babylon, published one book, Antipater two, and my friend, Posidonius, five. But Panaetius, the teacher of Posidonius, a pupil, too, of Antipater, and, even a pillar of the Stoic school, wandered off from the Stoics, and, though he dared not say that there was no efficacy in divination, yet he did say that he was in doubt. Then, since the Stoics — much against their will I grant you — permitted this famous Stoic to doubt on one point will they not grant to us Academicians the right to do the same on all other points, especially since that about which Panaetius is not clear is clearer than the light of day to the other members of the Stoic school?
1.12 Now — to mention those almost entirely dependent on art — what nation or what state disregards the prophecies of soothsayers, or of interpreters of prodigies and lightnings, or of augurs, or of astrologers, or of oracles, or — to mention the two kinds which are classed as natural means of divination — the forewarnings of dreams, or of frenzy? of these methods of divining it behoves us, I think, to examine the results rather than the causes. For there is a certain natural power, which now, through long-continued observation of signs and now, through some divine excitement and inspiration, makes prophetic announcement of the future. 7 Therefore let Carneades cease to press the question, which Panaetius also used to urge, whether Jove had ordered the crow to croak on the left side and the raven on the right. Such signs as these have been observed for an unlimited time, and the results have been checked and recorded. Moreover, there is nothing which length of time cannot accomplish and attain when aided by memory to receive and records to preserve.
1.12 The Divine Will accomplishes like results in the case of birds, and causes those known as alites, which give omens by their flight, to fly hither and thither and disappear now here and now there, and causes those known as oscines, which give omens by their cries, to sing now on the left and now on the right. For if every animal moves its body forward, sideways, or backward at will, it bends, twists, extends, and contracts its members as it pleases, and performs these various motions almost mechanically; how much easier it is for such results to be accomplished by a god, whose divine will all things obey!
1.36 Why, then, when here recently a mule (which is an animal ordinarily sterile by nature) brought forth a foal, need anyone have scoffed because the soothsayers from that occurrence prophesied a progeny of countless evils to the state?What, pray, do you say of that well-known incident of Tiberius Gracchus, the son of Publius? He was censor and consul twice; beside that he was a most competent augur, a wise man and a pre-eminent citizen. Yet he, according to the account left us by his son Gaius, having caught two snakes in his home, called in the soothsayers to consult them. They advised him that if he let the male snake go his wife must die in a short time; and if he released the female snake his own death must soon occur. Thinking it more fitting that a speedy death should overtake him rather than his young wife, who was the daughter of Publius Africanus, he released the female snake and died within a few days.19 Let us laugh at the soothsayers, brand them as frauds and impostors and scorn their calling, even though a very wise man, Tiberius Gracchus, and the results and circumstances of his death have given proof of its trustworthiness; let us scorn the Babylonians, too, and those astrologers who, from the top of Mount Caucasus, observe the celestial signs and with the aid of mathematics follow the courses of the stars; let us, I say, convict of folly, falsehood, and shamelessness the men whose records, as they themselves assert, cover a period of four hundred and seventy thousand years; and let us pronounce them liars, utterly indifferent to the opinion of succeeding generations.
1.72 But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola.
1.82 The Stoics, for example, establish the existence of divination by the following process of reasoning:If there are gods and they do not make clear to man in advance what the future will be, then they do not love man; or, they themselves do not know what the future will be; or, they think that it is of no advantage to man to know what it will be; or, they think it inconsistent with their dignity to give man forewarnings of the future; or, finally, they, though gods, cannot give intelligible signs of coming events. But it is not true that the gods do not love us, for they are the friends and benefactors of the human race; nor is it true that they do not know their own decrees and their own plans; nor is it true that it is of no advantage to us to know what is going to happen, since we should be more prudent if we knew; nor is it true that the gods think it inconsistent with their dignity to give forecasts, since there is no more excellent quality than kindness; nor is it true that they have not the power to know the future;
1.119 Conclusive proof of this fact, sufficient to put it beyond the possibility of doubt, is afforded by incidents which happened just before Caesars death. While he was offering sacrifices on the day when he sat for the first time on a golden throne and first appeared in public in a purple robe, no heart was found in the vitals of the votive ox. Now do you think it possible for any animal that has blood to exist without a heart? Caesar was unmoved by this occurrence, even though Spurinna warned him to beware lest thought and life should fail him — both of which, he said, proceeded from the heart. On the following day there was no head to the liver of the sacrifice. These portents were sent by the immortal gods to Caesar that he might foresee his death, not that he might prevent it. Therefore, when those organs, without which the victim could not have lived, are found wanting in the vitals, we should understand that the absent organs disappeared at the very moment of immolation. 53
1.132 I will assert, however, in conclusion, that I do not recognize fortune-tellers, or those who prophesy for money, or necromancers, or mediums, whom your friend Appius makes it a practice to consult.In fine, I say, I do not care a figFor Marsian augurs, village mountebanks,Astrologers who haunt the circus grounds,Or Isis-seers, or dream interpreters:— for they are not diviners either by knowledge or skill, —But superstitious bards, soothsaying quacks,Averse to work, or mad, or ruled by want,Directing others how to go, and yetWhat road to take they do not know themselves;From those to whom they promise wealth they begA coin. From what they promised let them takeTheir coin as toll and pass the balance on.Such are the words of Ennius who only a few lines further back expresses the view that there are gods and yet says that the gods do not care what human beings do. But for my part, believing as I do that the gods do care for man, and that they advise and often forewarn him, I approve of divination which is not trivial and is free from falsehood and trickery.When Quintus had finished I remarked, My dear Quintus, you have come admirably well prepared.
2.9 I am impressed with the force of the questions with which Carneades used to begin his discussions: What are the things within the scope of divination? Are they things that are perceived by the senses? But those are things that we see, hear, taste, smell, and touch. Is there, then, in such objects some quality that we can better perceive with the aid of prophecy and inspiration than we can with the aid of the senses alone? And is there any diviner, anywhere, who, if blind, like Tiresias, could tell the difference between white and black? Or, who, if deaf, could distinguish between different voices and different tones? Now you must admit that divination is not applicable in any case where knowledge is gained through the senses.Nor is there any need of divination even in matters within the domain of science and of art. For, when people are sick, we, as a general rule, do not summon a prophet or a seer, but we call in a physician. Again, persons who want to learn to play on the harp or on the flute take lessons, not from a soothsayer, but from a musician.
2.9 What inconceivable madness! For it is not enough to call an opinion foolishness when it is utterly devoid of reason. However, Diogenes the Stoic makes some concessions to the Chaldeans. He says that they have the power of prophecy to the extent of being able to tell the disposition of any child and the calling for which he is best fitted. All their other claims of prophetic powers he absolutely denies. He says, for example, that twins are alike in appearance, but that they generally unlike in career and in fortune. Procles and Eurysthenes, kings of the Lacedaemonians, were twin brothers.
2.22 And further, for my part, I think that a knowledge of the future would be a disadvantage. Consider, for example, what Priams life would have been if he had known from youth what dire events his old age held in store for him! But let us leave the era of myths and come to events nearer home. In my work On Consolation I have collected instances of very grievous deaths that befell some of the most illustrious men of our commonwealth. Passing by men of earlier day, let us take Marcus Crassus. What advantage, pray, do you think it would have been to him, when he was at the very summit of power and wealth, to know that he was destined to perish beyond the Euphrates in shame and dishonour, after his son had been killed and his own army had been destroyed? Or do you think that Gnaeus Pompey would have found joy in his three consulships, in his three triumphs, and in the fame of his transcendent deeds, if he had known that he would be slain in an Egyptian desert, after he had lost his army, and that following his death those grave events would occur of which I cannot speak without tears?
2.28 In discussing separately the various methods of divination, I shall begin with soothsaying, which, according to my deliberate judgement, should be cultivated from reasons of political expediency and in order that we may have a state religion. But we are alone and for that reason we may, without causing ill-will, make an earnest inquiry into the truth of soothsaying — certainly I can do so, since in most things my philosophy is that of doubt. In the first place, then, if you please, let us make an inspection of entrails! Now can anybody be induced to believe that the things said to be predicted by means of entrails were learned by the soothsayers through long-continued observation? How long, pray, did the observations last? How could the observations have continued for a long time? How did the soothsayers manage to agree among themselves what part of the entrails was unfavourable, and what part favourable; or what cleft in the liver indicated danger and what promised some advantage? Are the soothsayers of Etruria, Elis, Egypt, and of Carthage in accord on these matters? Apart from such an agreement being impossible in fact, it is impossible even to imagine; and, moreover, we see some nations interpreting entrails in one way and some in another; hence there is no uniformity of practice.
2.87 for no magistrate and no man of any reputation ever consults them; but in all other places lots have gone entirely out of use. And this explains the remark which, according to Clitomachus, Carneades used to make that he had at no other place seen Fortune more fortunate than at Praeneste. Then let us dismiss this branch of divination.42 Let us come to Chaldean manifestations. In discussing them Platos pupil, Eudoxus, whom the best scholars consider easily the first in astronomy, has left the following opinion in writing: No reliance whatever is to be placed in Chaldean astrologers when they profess to forecast a mans future from the position of the stars on the day of his birth. 2.88 Panaetius, too, who was the only one of the Stoics to reject the prophecies of astrologers, mentions Anchialus and Cassander as the greatest astronomers of his day and states that they did not employ their art as a means of divining, though they were eminent in all other branches of astronomy. Scylax of Halicarnassus, an intimate friend of Panaetius, and an eminent astronomer, besides being the head of the government in his own city, utterly repudiated the Chaldean method of foretelling the future. 2.89 But let us dismiss our witnesses and employ reasoning. Those men who defend the natal-day prophecies of the Chaldeans, argue in this way: In the starry belt which the Greeks call the Zodiac there is a certain force of such a nature that every part of that belt affects and changes the heavens in a different way, according to the stars that are in this or in an adjoining locality at a given time. This force is variously affected by those stars which are called planets or wandering stars. But when they have come into that sign of the Zodiac under which someone is born, or into a sign having some connexion with or accord with the natal sign, they form what is called a triangle or square. Now since, through the procession and retrogression of the stars, the great variety and change of the seasons and of temperature take place, and since the power of the sun produces such results as are before our eyes, they believe that it is not merely probable, but certain, that just as the temperature of the air is regulated by this celestial force, so also children at their birth are influenced in soul and body and by this force their minds, manners, disposition, physical condition, career in life and destinies are determined. 43
2.91 But they did not live the same number of years, for the life of Procles was shorter by a year than that of his brother and his deeds were far more glorious. But for my part I say that even this concession which our excellent friend Diogenes makes to the Chaldeans in a sort of collusive way, is in itself unintelligible. For the Chaldeans, according to their own statements, believe that a persons destiny is affected by the condition of the moon at the time of his birth, and hence they make and record their observations of the stars which anything in conjunction with the moon on his birthday. As a result, in forming their judgements, they depend on the sense of sight, which is the least trustworthy of the senses, whereas they should employ reason and intelligence. For the science of mathematics which the Chaldeans ought to know, teaches us how close the moon comes to the earth, which indeed it almost touches; how far it is from Mercury, the nearest star; how much further yet it is from Venus; and what a great interval separates it from the sun, which is supposed to give it light. The three remaining distances are beyond computation: from the Sun to Mars, from Mars to Jupiter, from Jupiter to Saturn. Then there is the distance from Saturn to the limits of heaven — the ultimate bounds of space.
2.92 In view, therefore, of these almost limitless distances, what influence can the planets exercise upon the moon, or rather, upon the earth?44 Again, when the Chaldeans say, as they are bound to do, that all persons born anywhere in the habitable earth under the same horoscope, are alike and must have the same fate, is it not evident that these would‑be interpreters of the sky are of a class who are utterly ignorant of the nature of the sky? For the earth is, as it were, divided in half and our view limited by those circles which the Greeks call ὁρίζοντες, and which we may in all accuracy term finientes or horizons. Now these horizons vary without limit according to the position of the spectator. Hence, of necessity, the rising and setting of the stars will not occur at the same time for all persons.
2.93 But if this stellar force affects the heavens now in one way and now in another, how is it possible for this force to operate alike on all persons who are born at the same time, in view of the fact that they are born under vastly different skies? In those places in which we live the Dog-star rises after the solstice, in fact, several days later. But among the Troglodytes, we read, it sets before the solstice. Hence if we should now admit that some stellar influence affects persons who are born upon the earth, then it must be conceded that all persons born at the same time may have different natures owing to the differences in their horoscopes. This is a conclusion by no means agreeable to the astrologers; for they insist that all persons born at the same time, regardless of the place of birth, are born to the same fate. 45
2.94 But what utter madness in these astrologers, in considering the effect of the vast movements and changes in the heavens, to assume that wind and rain and weather anywhere have no effect at birth! In neighbouring places conditions in these respects are so different that frequently, for instance, we have one state of weather at Tusculum and another at Rome. This is especially noticeable to mariners who often observe extreme changes of weather take place while they rounding the capes. Therefore, in view of the fact that the heavens are now serene and now disturbed by storms, is it the part of a reasonable man to say that this fact has no natal influence — and of course it has not — and then assert that a natal influence is exerted by some subtle, imperceptible, well-nigh inconceivable force which is due to the condition of the sky, which condition, in turn, is due to the action of the moon and stars?Again, is it no small error of judgement that the Chaldeans fail to realize the effect of the parental seed which is an essential element of the process of generation? For, surely, no one fails to see that the appearance and habits, and generally, the carriage and gestures of children are derived from their parents. This would not be the case if the characteristics of children were determined, not by the natural power of heredity, but by the phases of the moon and by the condition of the sky.
2.95 And, again, the fact that men who were born at the very same instant, are unlike in character, career, and in destiny, makes it very clear that the time of birth has nothing to do in determining mans course in life. That is, unless perchance we are to believe that nobody else was conceived and born at the very same time that Africanus was. For was there ever anyone like him? 46
2.96 Furthermore, is it not a well-known and undoubted fact that many persons who were born with certain natural defects have been restored completely by Nature herself, after she had resumed her sway, or by surgery or by medicine? For example, some, who were so tongue-tied that they could not speak, have had their tongues set free by a cut from the surgeons knife. Many more have corrected a natural defect by intelligent exertion. Demosthenes is an instance: according to the account given by Phalereus, he was unable to pronounce the Greek letter rho, but by repeated effort learned to articulate it perfectly. But if such defects had been engendered and implanted by a star nothing could have changed them. Do not unlike places produce unlike men? It would be an easy matter to sketch rapidly in passing the differences in mind and body which distinguish the Indians from the Persians and the Ethiopians from the Syrians — differences so striking and so pronounced as to be incredible.
2.97 Hence it is evident that ones birth is more affected by local environment than by the condition of the moon. of course, the statement quoted by you that the Babylonians for 470, years had taken the horoscope of every child and had tested it by the results, is untrue; for if this had been their habit they would not have abandoned it. Moreover we find no writer who says that the practice exists or who knows that it ever did exist.47 You observe that I am not repeating the arguments of Carneades, but those of Panaetius, the head of the Stoic school. But now on my own initiative I put the following questions: Did all the Romans who fell at Cannae have the same horoscope? Yet all had one and the same end. Were all the men eminent for intellect and genius born under the same star? Was there ever a day when countless numbers were not born? And yet there never was another Homer.
2.98 Again: if it matters under what aspect of the sky or combination of the stars every animate being is born, then necessarily the same conditions must affect iimate beings also: can any statement be more ridiculous than that? Be that as it may, our good friend Lucius Tarutius of Firmum, who was steeped in Chaldaic lore, made a calculation, based on the assumption that our citys birthday was on the Feast of Pales (at which time tradition says it was founded by Romulus), and from that calculation Tarutius even went so far as to assert that Rome was born when the moon was in the sign of Libra and from that fact unhesitatingly prophesied her destiny.
2.99 What stupendous power delusion has! And was the citys natal day also subject to the influence of the moon and stars? Assume, if you will, that it matters in the case of a child under what arrangement of the heavenly bodies it draws its first breath, does it also follow that the stars could have had any influence over the bricks and cement of which the city was built? But why say more against a theory which every days experience refutes? I recall a multitude of prophecies which the Chaldeans made to Pompey, to Crassus and even to Caesar himself (now lately deceased), to the effect that no one of them would die except in old age, at home and in great glory. Hence it would seem very strange to me should anyone, especially at this time, believe in men whose predictions he sees disproved every day by actual results. 48' ' None |
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15. Cicero, On The Nature of The Gods, 1.36, 1.42 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, on astrology • Stoicism, Stoics, and astrology • astrology
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 97; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 137; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 210; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130
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1.36 "Lastly, Balbus, I come to your Stoic school. Zeno\'s view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a \'reason\' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod\'s Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things.
1.42 "I have given a rough account of what are more like the dreams of madmen than the considered opinions of philosophers. For they are little less absurd than the outpourings of the poets, harmful as these have been owing to the mere charm of their style. The poets have represented the gods as inflamed by anger and maddened by lust, and have displayed to our gaze their wars and battles, their fights and wounds, their hatreds, enmities and quarrels, their births and deaths, their complaints and lamentations, the utter and unbridled licence of their passions, their adulteries and imprisonments, their unions with human beings and the birth of mortal progeny from an immortal parent. '' None |
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16. Septuagint, Wisdom of Solomon, 7.17-7.21 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Astrology • astrology, • astronomy and astrology • healing and medicines, and astrology
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 84; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
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7.17 For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18 the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons, 7.19 the cycles of the year and the constellations of the stars, 7.20 the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21 I learned both what is secret and what is manifest,'' None |
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17. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • astrology • astrology, Chaldean • astrology, theorems of
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 616; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 239, 252, 267; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 261
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18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • astrologers • astrologers, royal • astrology • instruments, astrological
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 315; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 65; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 255
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19. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Astrologers • astrologer • astrology, astronomy
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 69; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 118; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 50
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20. Horace, Sermones, 1.6.113-1.6.114 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Astrologers • astrologer
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 83, 174; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 77
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1.6.113 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves;
1.6.113 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. 1.6.114 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. '' None |
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21. Philo of Alexandria, On The Life of Abraham, 67, 69-70 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Astrologer, astronomy expert • Josephus, Abraham as astrologer • astrology • astrology,
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 90; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 405, 409
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67 Therefore giving no consideration to anything whatever, neither to the men of his tribe, nor to those of his borough, nor to his fellow disciples, nor to his companions, nor those of his blood as sprung from the same father or the same mother, nor to his country, nor to his ancient habits, nor to the customs in which he had been brought up, nor to his mode of life and his mates, every one of which things has a seductive and almost irresistible attraction and power, he departed as speedily as possible, yielding to a free and unrestrained impulse, and first of all he quitted the land of the Chaldaeans, a prosperous district, and one which was greatly flourishing at that period, and went into the land of Charran, and from that, after no very distant interval, he departed to another place, which we will speak of hereafter, when we have first discussed the country of Charran. XV. 69 For the Chaldaeans were, above all nations, addicted to the study of astronomy, and attributed all events to the motions of the stars, by which they fancied that all the things in the world were regulated, and accordingly they magnified the visible essence by the powers which numbers and the analogies of numbers contain, taking no account of the invisible essence appreciable only by the intellect. But while they were busied in investigating the arrangement existing in them with reference to the periodical revolutions of the sun, and moon, and the other planets, and fixed-stars, and the changes of the seasons of the year, and the sympathy of the heavenly bodies with the things of the earth, they were led to imagine that the world itself was God, in their impious philosophy comparing the creature to the Creator. 70 The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. ' None |
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22. Philo of Alexandria, On The Preliminary Studies, 49-51 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • astrology • astrology, • astrology, vs. understanding of the sage • the sage, vs. the astrologer
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216, 224; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 405
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49 for he does not depart and quit his abode in the Chaldaean country, that is to say, he does not separate himself from the speculations concerning astronomy; honouring that which is created rather than him who created it, and the world in preference to God; or rather, I should say, looking on the world itself as an absolute independent God, and not as the work of an absolute God. X. '50 And he takes Milcah for his wife, not being some queen who by the dispensations of fortune governs some nation of men, or some city, but only one who bears a common name, the same as here. For, just as a person would not be widely wrong who called the world, as being the most excellent of all created things, the king of the objects of the external sense; so, also, one may call the knowledge which is conversant about the heaven, which knowledge those who study astronomy and the Chaldaeans possess in an eminent degree, the queen of all the sciences. 51 This, therefore, is the wife who is a citizen; but the concubine is she who sees one only of all existing things at a time, even though it may be the most worthless of all. It is given, therefore, to the most excellent race to see the most excellent of things, namely, the really living God; for the name Israel, being interpreted, means "seeing God." But to him who aims at the second prize, it is allowed to see that which is second best, namely, the heaven which is perceptible by the external senses, and the harmonious arrangement of the stars therein, and their truly musical and wellregulated motion. ' None |
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23. Philo of Alexandria, On The Migration of Abraham, 178-179 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • astrology • astrology,
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 404, 405
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178 What then shall we say? The Chaldeans appear beyond all other men to have devoted themselves to the study of astronomy and of genealogies; adapting things on earth to things sublime, and also adapting the things of heaven to those on earth, and like people who, availing themselves of the principles of music, exhibit a most perfect symphony as existing in the universe by the common union and sympathy of the parts for one another, which though separated as to place, are not disunited in regard of kindred. '179 These men, then, imagined that this world which we behold was the only world in the existing universe, and was either God himself, or else that it contained within itself God, that is, the soul of the universe. Then, having erected fate and necessity into gods, they filled human life with excessive impiety, teaching men that with the exception of those things which are apparent there is no other cause whatever of anything, but that it is the periodical revolutions of the sun, and moon, and other stars, which distribute good and evil to all existing beings. ' None |
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24. Philo of Alexandria, On The Change of Names, 16, 67, 76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • astrology • astrology,
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216, 226; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 407
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16 But when our mind was occupied with the wisdom of the Chaldaeans, studying the sublime things which exist in the world, it made as it were the circuit of all the efficient powers as causes of what existed; but when it emigrated from the Chaldaean doctrines, it then knew that it was moving under the guidance and direction of a governor, of whose authority it perceived the appearance. 67 Now using allegorical language, we call that man sublime who raises himself from the earth to a height, and who devotes himself to the inspection of high things; and we also call him a haunter of high regions, and a meteorologist, inquiring what is the magnitude of the sun, what are his motions, how he influences the seasons of the year, advancing as he does and retreating back again, with revolutions of equal speed, and investigating as he does the subjects of the radiance of the moon, of its shape, of its waning, of its increase, and of the motion of the other stars, whether fixed or wandering;
76 This is the lesson which we have been taught concerning the man who in word indeed had his name changed, but who in reality changed his nature from the consideration of natural to that of moral philosophy, and who abandoned the contemplation of the world itself for the knowledge of the Being who created the world; by which knowledge he acquired piety, the most excellent of all possessions. XI. ' None |
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25. Philo of Alexandria, On Dreams, 1.53-1.54, 1.161 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • astrology • astrology, • astrology, vs. understanding of the sage • the sage, vs. the astrologer
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 224; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 404, 407, 409
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1.53 And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54 And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery.
1.161 for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. '' None |
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26. Philo of Alexandria, On The Virtues, 212 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Astrologer, astronomy expert • Josephus, Abraham as astrologer • astrology
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 90
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212 The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. '' None |
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27. Philo of Alexandria, Who Is The Heir, 96-99 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • astrology • astrology, vs. understanding of the sage • the sage, vs. the astrologer
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216, 224; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27
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96 The scripture proceeds: "And he said unto him I am God, who brought thee out of the land of the Chaldaeans, so as to give thee this land to inherit it." These words exhibit not only a promise, but a confirmation of an ancient promise; '97 for the good which was previously bestowed upon him was the departure from the Chaldaean philosophy, which was occupied about the things of the air, which taught me to suppose that the world was not the work of God, but was God himself; and that good and evil is caused in the case of all existing things, by the motions and fixed periodical revolutions of the stars, and that on these motions the origin of all good and evil depends; and the equable (homaleµ) and regular motion of these bodies in heaven, persuaded those simple men to look upon these things as omens, for the name of the Chaldaeans being interpreted is synonymous with equability (homaloteµs). 98 But the new blessing which is promised is the acquisition of that wisdom which is not taught by the outward senses, but is comprehended by the pure mind, and by which the best of all emigrations is confirmed; when the soul departs from astronomy and learns to apply itself to natural philosophy, and to exchange unsure conjecture for certain apprehension, and, to speak with real truth, to quit the creature for the Creator, an the world for its father and maker; 99 for the scriptures tell us, that the votaries of the Chaldaean philosophy believed in the heaven, but that he who abandoned that sect believed in the ruler of the heaven and the manager of the whole world, namely, in God. A very beautiful inheritance, greater perhaps than the power of him who receives it, but worthy of the greatness of the giver. XXI. ' None |
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28. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Astrologers, expulsion from Rome of • Astrology, after Augustus • Thrasyllus (astrologer) • astrology,
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 6, 193, 194; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 386, 389, 390, 391
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29. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Astrologers • Octavian, and astrology • astrologer • astrologers • astrology • astrology, • astrology/astrologers
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 101; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 388; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 83; Gruen (2011), Rethinking the Other in Antiquity, 348; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 80, 149
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30. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Astrologers • Astrologers, professional materials of • astrology,
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 389
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31. Josephus Flavius, Jewish Antiquities, 1.156, 1.158, 8.46 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Astrologer, astronomy expert • Josephus, Abraham as astrologer • astrology • astrology, • astronomy and astrology • healing and medicines, and astrology
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 217; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38, 44; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 90; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 405
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1.156 εἰκάζεται δὲ ταῦτα τοῖς γῆς καὶ θαλάσσης παθήμασι τοῖς τε περὶ τὸν ἥλιον καὶ τὴν σελήνην καὶ πᾶσι τοῖς κατ' οὐρανὸν συμβαίνουσι: δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατ' αὐτοὺς εὐταξίας, ταύτης δ' ὑστεροῦντας φανεροὺς γίνεσθαι μηδ' ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν τιμὴν καὶ τὴν εὐχαριστίαν ἀπονέμειν." "
1.158 Μνημονεύει δὲ τοῦ πατρὸς ἡμῶν ̔Αβράμου Βηρωσός, οὐκ ὀνομάζων, λέγων δ' οὕτως: “μετὰ δὲ τὸν κατακλυσμὸν δεκάτῃ γενεᾷ παρὰ Χαλδαίοις τις ἦν δίκαιος ἀνὴρ καὶ μέγας καὶ τὰ οὐράνια ἔμπειρος.”" "
8.46 καὶ αὕτη μέχρι νῦν παρ' ἡμῖν ἡ θεραπεία πλεῖστον ἰσχύει: ἱστόρησα γάρ τινα ̓Ελεάζαρον τῶν ὁμοφύλων Οὐεσπασιανοῦ παρόντος καὶ τῶν υἱῶν αὐτοῦ καὶ χιλιάρχων καὶ ἄλλου στρατιωτικοῦ πλήθους ὑπὸ τῶν δαιμονίων λαμβανομένους ἀπολύοντα τούτων. ὁ δὲ τρόπος τῆς θεραπείας τοιοῦτος ἦν:"" None | sup>
1.156 This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—“If said he these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving.”
1.158 2. Berosus mentions our father Abram without naming him, when he says thus: “In the tenth generation after the Flood, there was among the Chaldeans a man righteous and great, and skillful in the celestial science.”
8.46 and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this:'' None |
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32. Josephus Flavius, Against Apion, 1.129 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Astrology • Stoicism, Stoics, and astrology • astrology
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 72; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 129
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1.129 μάρτυς δὲ τούτων Βηρῶσος ἀνὴρ Χαλδαῖος μὲν τὸ γένος, γνώριμος δὲ τοῖς περὶ παιδείαν ἀναστρεφομένοις, ἐπειδὴ περί τε ἀστρονομίας καὶ περὶ τῶν παρὰ Χαλδαίοις φιλοσοφουμένων αὐτὸς εἰς τοὺς ̔́Ελληνας ἐξήνεγκε τὰς συγγραφάς.'' None | sup>
1.129 Berosus shall be witness to what I say: he was by birth a Chaldean, well known by the learned, on account of his publication of the Chaldean books of astronomy and philosophy among the Greeks. '' None |
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33. Lucan, Pharsalia, 1.639-1.672 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Astrologers • astrologers • astrology
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 63; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 69
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1.639 Waving in downward whirl a blazing pine, A fiend patrols the town, like that which erst At Thebes urged on Agave, or which hurled Lycurgus' bolts, or that which as he came From Hades seen, at haughty Juno's word, Brought terror to the soul of Hercules. Trumpets like those that summon armies forth Were heard re-echoing in the silent night: And from the earth arising Sulla's ghost Sang gloomy oracles, and by Anio's wave " "1.640 All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth " "1.650 Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. " "1.660 Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer " "1.670 Collects the thunderbolts that fell from heaven, And lays them deep in earth, with muttered words Naming the spot accursed. Next a steer, Picked for his swelling neck and beauteous form, He leads to the altar, and with slanting knife Spreads on his brow the meal, and pours the wine. The victim's struggles prove the gods averse; But when the servers press upon his horns He bends the knee and yields him to the blow. No crimson torrent issued at the stroke, " "1.672 Collects the thunderbolts that fell from heaven, And lays them deep in earth, with muttered words Naming the spot accursed. Next a steer, Picked for his swelling neck and beauteous form, He leads to the altar, and with slanting knife Spreads on his brow the meal, and pours the wine. The victim's struggles prove the gods averse; But when the servers press upon his horns He bends the knee and yields him to the blow. No crimson torrent issued at the stroke, "" None |
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34. New Testament, Acts, 19.13-19.16 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • astrology • astrology,
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 470
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19.13 Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. 19.14 ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες. 19.15 ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν μὲν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ; 19.16 καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.'' None | sup>
19.13 But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches." 19.14 There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15 The evil spirit answered, "Jesus I know, and Paul I know, but who are you?" 19.16 The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. '' None |
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35. New Testament, Matthew, 2.1-2.12, 17.15-17.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • astrology, • astronomy, astrology, as angelic teaching
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 166, 170; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187
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2.1 Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἰεροσόλυμα λέγοντες 2.2 Ποῦ ἐστὶν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. 2.3 Ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα Ἰεροσόλυμα μετʼ αὐτοῦ, 2.4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρʼ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται. 2.5 οἱ δὲ εἶπαν αὐτῷ Ἐν Βηθλεὲμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου 2.6 Καὶ σύ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. 2.7 Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρʼ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος, 2.8 καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπεν Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 2.9 οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτούς, ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.
2.10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.
2.11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
2.12 καὶ χρηματισθέντες κατʼ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην διʼ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.
17.15 Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16 καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 17.19 Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 17.20 ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.'' None | sup>
2.1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, 2.2 "Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him." 2.3 When Herod the king heard it, he was troubled, and all Jerusalem with him. 2.4 Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. 2.5 They said to him, "In Bethlehem of Judea, for thus it is written through the prophet, 2.6 \'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.\'" 2.7 Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. 2.8 He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him." 2.9 They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was.
2.10 When they saw the star, they rejoiced with exceedingly great joy.
2.11 They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. ' "
2.12 Being warned in a dream that they shouldn't return to Herod, they went back to their own country another way. " 17.15 "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16 So I brought him to your disciples, and they could not cure him." 17.17 Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18 Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19 Then the disciples came to Jesus privately, and said, "Why weren\'t we able to cast it out?" 17.20 He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, \'Move from here to there,\' and it will move; and nothing will be impossible for you. '' None |
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36. Plutarch, Marius, 42.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • astrology
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 66; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 255
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42.4 Ὀκτάβιον δὲ Χαλδαῖοι καὶ θύται τινὲς καὶ σιβυλλισταὶ πείσαντες ἐν Ῥώμῃ κατέσχον, ὡς εὖ γενησομένων. ὁ γὰρ ἀνήρ οὗτος δοκεῖ, τἆλλα Ῥωμαίων εὐγνωμονέστατος γενόμενος καὶ μάλιστα δὴ τὸ πρόσχημα τῆς ὑπατείας ἀκολάκευτον ἐπὶ τῶν πατρίων ἐθῶν καὶ νόμων ὥσπερ διαγραμμάτων ἀμεταβόλων διαφυλάξας, ἀρρωστίᾳ τῇ περὶ ταῦτα χρήσασθαι, πλείονα συνὼν χρόνον ἀγύρταις καὶ μάντεσιν ἢ πολιτικοῖς καὶ πολεμικοῖς ἀνδράσιν.'' None | sup>
42.4 '' None |
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37. Suetonius, Caligula, 19.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrology, after Augustus • Thrasyllus (astrologer) • astrologers, emperors practice of
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 194; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 52
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19.3 I\xa0know that many have supposed that Gaius devised this kind of bridge in rivalry of Xerxes, who excited no little admiration by bridging the much narrower Hellespont; others, that it was to inspire fear in Germany and Britain, on which he had designs, by the fame of some stupendous work. But when I\xa0was a boy, I\xa0used to hear my grandfather say that the reason for the work, as revealed by the emperor's confidential courtiers, was that Thrasyllus the astrologer had declared to Tiberius, when he was worried about his successor and inclined towards his natural grandson, that Gaius had no more chance of becoming emperor than of riding about over the gulf of Baiae with horses."" None |
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38. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • astrologers • astrologers, their expulsion from Rome
Found in books: Isaac (2004), The invention of racism in classical antiquity, 457; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 96, 100
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25.4 \xa0Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome. He allowed the envoys of the Germans to sit in the orchestra, led by their naïve self-confidence; for when they had been taken to the seats occupied by the common people and saw the Parthian and Armenian envoys sitting with the senate, they moved of their own accord to the same part of the theatre, protesting that their merits and rank were no whit inferior.'' None |
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39. Suetonius, Domitianus, 10.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrology, astrologers • astrologers • astrology
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 101; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 78
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10.3 \xa0He put to death Salvius Cocceianus, because he had kept the birthday of the emperor Otho, his paternal uncle; Mettius Pompusianus, because it was commonly reported that he had an imperial nativity and carried about a map of the world on parchment and speeches of the kings and generals from Titus Livius, besides giving two of his slaves the names of Mago and Hannibal; Sallustius Lucullus, governor of Britain, for allowing some lances of a new pattern to be named "Lucullean," after his own name; Junius Rusticus, because he had published eulogies of Paetus Thrasea and Helvidius Priscus and called them the most upright of men; and on the occasion of this charge he banished all the philosophers from the city and from Italy.'' None |
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40. Suetonius, Tiberius, 14.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • Astrology, astrologers • Scribonius (astrologer) • Thrasyllus (astrologer) • Tiberius, Emperor, astrological interests • Tiberius, astrology and • astrologers • astrology
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 62; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 103, 104; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 104, 105; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 105; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 26, 77; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 226, 227; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 99, 100
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14.4 \xa0A\xa0few days before his recall an eagle, a bird never before seen in Rhodes, perched upon the roof of his house; and the day before he was notified that he might return, his tunic seemed to blaze as he was changing his clothes. It was just at this time that he was convinced of the powers of the astrologer Thrasyllus, whom he had attached to his household as a learned man; for as soon as he caught sight of the ship, Thrasyllus declared that it brought good news â\x80\x94 this too at the very moment when Tiberius had made up his mind to push the man off into the sea as they were strolling together, believing him a false prophet and too hastily made the confidant of his secrets, because things were turning out adversely and contrary to his predictions.' ' None |
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41. Tacitus, Annals, 2.27-2.32, 2.27.2, 2.30.1-2.30.2, 2.32.3, 2.85, 4.58.2-4.58.3, 6.20-6.22, 6.20.2-6.20.3, 6.22.1-6.22.3, 6.46.3, 12.52, 12.52.3, 12.68.3, 14.9.3, 16.5.3, 16.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippina the Younger, consultation of astrologers by • Astrologers • Astrologers, expulsion from Rome of • Astrology • Astrology, after Augustus • Astrology, astrologers • Cicero, on astrology • Stoicism, Stoics, and astrology • Sulla (astrologer) • Thrasykllos (astrologer), • Thrasyllus (astrologer) • Tiberius, Emperor, astrological interests • Tiberius, astrology and • Tiberius, emperor, astrologer • Vespasian, and astrology • Vitellius, and astrology • astrologer • astrologers • astrologers expelled • astrologers expelled, poor guides • astrologers expelled, successful/inappropriate • astrologers, as criminal charge • astrologers, astrologers, clients of • astrologers, astrology, astronomy • astrologers, attitude of Tacitus to • astrologers, emperors practice of • astrologers, expulsion of • astrologers, expulsions of • astrologers, oath of secrecy • astrologers, payment • astrology • astrology, • astrology, and fatum • astrology, and imperial destinies • astrology, as superstitio • astrology, catarchic • astrology, in Tacitus • astrology, rise of • astrology, successful/inappropriate • disciplina, Etrusca, and astrology
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 62; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 305, 307, 308, 311, 318, 618; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 166, 167, 168, 172, 173, 175, 212; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 103, 104; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248, 262; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 264; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 245; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 105; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 105, 194; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 134; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383; Mueller (2002), Roman Religion in Valerius Maximus, 53; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 77; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 254; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 21, 51, 52, 54, 202, 203, 224, 225, 226, 228, 229, 233, 250, 262, 263, 272, 279, 352; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 94, 98, 100
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2.27 Sub idem tempus e familia Scriboniorum Libo Drusus defertur moliri res novas. eius negotii initium, ordinem, finem curatius disseram, quia tum primum reperta sunt quae per tot annos rem publicam exedere. Firmius Catus senator, ex intima Libonis amicitia, iuvenem inprovi- dum et facilem iibus ad Chaldaeorum promissa, magorum sacra, somniorum etiam interpretes impulit, dum proavum Pompeium, amitam Scriboniam, quae quondam Augusti coniunx fuerat, consobrinos Caesares, plenam imaginibus domum ostentat, hortaturque ad luxum et aes alienum, socius libidinum et necessitatum, quo pluribus indiciis inligaret.' '2.28 Vt satis testium et qui servi eadem noscerent repperit, aditum ad principem postulat, demonstrato crimine et reo per Flaccum Vescularium equitem Romanum, cui propior cum Tiberio usus erat. Caesar indicium haud aspernatus congressus abnuit: posse enim eodem Flacco internuntio sermones commeare. atque interim Libonem ornat praetura, convictibus adhibet, non vultu alienatus, non verbis commotior (adeo iram condiderat); cunctaque eius dicta factaque, cum prohibere posset, scire malebat, donec Iunius quidam, temptatus ut infernas umbras carminibus eliceret, ad Fulcinium Trionem indicium detulit. celebre inter accusatores Trionis ingenium erat avidumque famae malae. statim corripit reum, adit consules, cognitionem senatus poscit. et vocantur patres, addito consultandum super re magna et atroci. 2.29 Libo interim veste mutata cum primoribus feminis circumire domos, orare adfinis, vocem adversum pericula poscere, abnuentibus cunctis, cum diversa praetenderent, eadem formidine. die senatus metu et aegritudine fessus, sive, ut tradidere quidam, simulato morbo, lectica delatus ad foris curiae innisusque fratri et manus ac supplices voces ad Tiberium tendens immoto eius vultu excipitur. mox libellos et auctores recitat Caesar ita moderans ne lenire neve asperare crimina videretur. 2.31 Responsum est ut senatum rogaret. cingebatur interim milite domus, strepebant etiam in vestibulo ut audiri, ut aspici possent, cum Libo ipsis quas in novissimam voluptatem adhibuerat epulis excruciatus vocare percussorem, prensare servorum dextras, inserere gladium. atque illis, dum trepidant, dum refugiunt, evertentibus adpositum cum mensa lumen, feralibus iam sibi tenebris duos ictus in viscera derexit. ad gemitum conlabentis adcurrere liberti, et caede visa miles abstitit. accusatio tamen apud patres adseveratione eadem peracta, iuravitque Tiberius petiturum se vitam quamvis nocenti, nisi voluntariam mortem properavisset. 2.32 Bona inter accusatores dividuntur, et praeturae extra ordinem datae iis qui senatorii ordinis erant. tunc Cotta Messalinus, ne imago Libonis exequias posterorum comitaretur, censuit, Cn. Lentulus, ne quis Scribonius cognomentum Drusi adsumeret. supplicationum dies Pomponii Flacci sententia constituti, dona Iovi, Marti, Concordiae, utque iduum Septembrium dies, quo se Libo interfecerat, dies festus haberetur, L. Piso et Gallus Asinius et Papius Mutilus et L. Apronius decrevere; quorum auctoritates adulationesque rettuli ut sciretur vetus id in re publica malum. facta et de mathematicis magisque Italia pellendis senatus consulta; quorum e numero L. Pituanius saxo deiectus est, in P. Marcium consules extra portam Esquilinam, cum classicum canere iussissent, more prisco advertere.
2.85 Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. 6.21 Quoties super tali negotio consultaret, edita domus parte ac liberti unius conscientia utebatur. is litterarum ignarus, corpore valido, per avia ac derupta (nam saxis domus imminet) praeibat eum cuius artem experiri Tiberius statuisset et regredientem, si vanitatis aut fraudum suspicio incesserat, in subiectum mare praecipitabat ne index arcani existeret. igitur Thrasullus isdem rupibus inductus postquam percontantem commoverat, imperium ipsi et futura sollerter patefaciens, interrogatur an suam quoque genitalem horam comperisset, quem tum annum, qualem diem haberet. ille positus siderum ac spatia dimensus haerere primo, dein pavescere, et quantum introspiceret magis ac magis trepidus admirationis et metus, postremo exclamat ambiguum sibi ac prope ultimum discrimen instare. tum complexus eum Tiberius praescium periculorum et incolumem fore gratatur, quaeque dixerat oracli vice accipiens inter intimos amicorum tenet. 6.22 Sed mihi haec ac talia audienti in incerto iudicium est fatone res mortalium et necessitate immutabili an forte volvantur. quippe sapientissimos veterum quique sectam eorum aemulantur diversos reperies, ac multis insitam opinionem non initia nostri, non finem, non denique homines dis curae; ideo creberrime tristia in bonos, laeta apud deteriores esse. contra alii fatum quidem congruere rebus putant, sed non e vagis stellis, verum apud principia et nexus naturalium causarum; ac tamen electionem vitae nobis relinquunt, quam ubi elegeris, certum imminentium ordinem. neque mala vel bona quae vulgus putet: multos qui conflictari adversis videantur beatos, at plerosque quamquam magnas per opes miserrimos, si illi gravem fortunam constanter tolerent, hi prospera inconsulte utantur. ceterum plurimis mortalium non eximitur quin primo cuiusque ortu ventura destinentur, sed quaedam secus quam dicta sint cadere fallaciis ignara dicentium: ita corrumpi fidem artis cuius clara documenta et antiqua aetas et nostra tulerit. quippe a filio eiusdem Thrasulli praedictum Neronis imperium in tempore memorabitur, ne nunc incepto longius abierim.
12.52 Fausto Sulla Salvio Othone consulibus Furius Scribonianus in exilium agitur, quasi finem principis per Chaldaeos scrutaretur. adnectebatur crimini Vibia mater eius, ut casus prioris (nam relegata erat) impatiens. pater Scriboniani Camillus arma per Dalmatiam moverat; idque ad clementiam trahebat Caesar, quod stirpem hostilem iterum conservaret. neque tamen exuli longa posthac vita fuit: morte fortuita an per venenum extinctus esset, ut quisque credidit, vulgavere. de mathematicis Italia pellendis factum senatus consultum atrox et inritum. laudati dehinc oratione principis qui ob angustias familiaris ordine senatorio sponte cederent, motique qui remanendo impudentiam paupertati adicerent.
16.14 C. Suetonio Luccio Telesino consulibus Antistius Sosianus, factitatis in Neronem carminibus probrosis exilio, ut dixi, multatus, postquam id honoris indicibus tamque promptum ad caedes principem accepit, inquies animo et occasionum haud segnis Pammenem, eiusdem loci exulem et Chaldaeorum arte famosum eoque multorum amicitiis innexum, similitudine fortunae sibi conciliat, ventitare ad eum nuntios et consultationes non frustra ratus; simul annuam pecuniam a P. Anteio ministrari cognoscit. neque nescium habebat Anteium caritate Agrippinae invisum Neroni opesque eius praecipuas ad eliciendam cupidinem eamque causam multis exitio esse. igitur interceptis Antei litteris, furatus etiam libellos, quibus dies genitalis eius et eventura secretis Pammenis occultabantur, simul repertis quae de ortu vitaque Ostorii Scapulae composita erant, scribit ad principem magna se et quae incolumitati eius conducerent adlaturum, si brevem exilii veniam impetravisset: quippe Anteium et Ostorium imminere rebus et sua Caesarisque fata scrutari. exim missae liburnicae advehiturque propere Sosianus. ac vulgato eius indicio inter damnatos magis quam inter reos Anteius Ostoriusque habebantur, adeo ut testamentum Antei nemo obsignaret, nisi Tigellinus auctor extitisset monito prius Anteio ne supremas tabulas moraretur. atque ille hausto veneno, tarditatem eius perosus intercisis venis mortem adproperavit.'' None | sup>
2.27.2 \xa0Nearly at the same time, a charge of revolutionary activities was laid against Libo Drusus, a member of the Scribonian family. I\xa0shall describe in some detail the origin, the progress, and the end of this affair, as it marked the discovery of the system destined for so many years to prey upon the vitals of the commonwealth. Firmius Catus, a senator, and one of Libo's closest friends, had urged that short-sighted youth, who had a foible for absurdities, to resort to the forecasts of astrologers, the ritual of magicians, and the society of interpreters of dreams; pointing to his great-grandfather Pompey, to his great-aunt Scribonia (at one time the consort of Augustus), to his cousinship with the Caesars, and to his mansion crowded with ancestral portraits; encouraging him in his luxuries and loans; and, to bind him in a yet stronger chain of evidence, sharing his debaucheries and his embarrassments. <" 2.27 \xa0Nearly at the same time, a charge of revolutionary activities was laid against Libo Drusus, a member of the Scribonian family. I\xa0shall describe in some detail the origin, the progress, and the end of this affair, as it marked the discovery of the system destined for so many years to prey upon the vitals of the commonwealth. Firmius Catus, a senator, and one of Libo's closest friends, had urged that short-sighted youth, who had a foible for absurdities, to resort to the forecasts of astrologers, the ritual of magicians, and the society of interpreters of dreams; pointing to his great-grandfather Pompey, to his great-aunt Scribonia (at one time the consort of Augustus), to his cousinship with the Caesars, and to his mansion crowded with ancestral portraits; encouraging him in his luxuries and loans; and, to bind him in a yet stronger chain of evidence, sharing his debaucheries and his embarrassments. <" "2.28 \xa0When he had found witnesses enough, and slaves to testify in the same tenor, he asked for an interview with the sovereign, to whom the charge and the person implicated had been notified by Vescularius Flaccus, a Roman knight on familiar terms with Tiberius. The Caesar, without rejecting the information, declined a meeting, as "their conversations might be carried on through the same intermediate, Flaccus." In the interval, he distinguished Libo with a praetorship and several invitations to dinner. There was no estrangement on his brow, no hint of asperity in his speech: he had buried his anger far too deep. He could have checked every word and action of Libo: he preferred, however, to know them. At length, a certain Junius, solicited by Libo to raise departed spirits by incantations, carried his tale to Fulcinius Trio. Trio\'s genius, which was famous among the professional informers, hungered after notoriety. He swooped immediately on the accused, approached the consuls, and demanded a senatorial inquiry. The Fathers were summoned, to deliberate (it was added) on a case of equal importance and atrocity. <' "2.29 \xa0Meanwhile, Libo changed into mourning, and with an escort of ladies of quality made a circuit from house to house, pleading with his wife's relatives, and conjuring them to speak in mitigation of his danger, â\x80\x94 only to be everywhere refused on different pretexts and identical grounds of alarm. On the day the senate met, he was so exhausted by fear and distress â\x80\x94\xa0unless, as some accounts have it, he counterfeited illness â\x80\x94 that he was borne to the doors of the Curia in a litter, and, leaning on his brother, extended his hands and his appeals to Tiberius, by whom he was received without the least change of countece. The emperor then read over the indictment and the names of the sponsors, with a self-restraint that avoided the appearance of either palliating or aggravating the charges. <" "
2.30.1 \xa0Besides Trio and Catus, Fonteius Agrippa and Gaius Vibius had associated themselves with the prosecution, and it was disputed which of the four should have the right of stating the case against the defendant. Finally, Vibius announced that, as no one would give way and Libo was appearing without legal representation, he would take the counts one by one. He produced Libo's papers, so fatuous that, according to one, he had inquired of his prophets if he would be rich enough to cover the Appian Road as far as Brundisium with money. There was more in the same vein, stolid, vacuous, or, if indulgently read, pitiable. In one paper, however, the accuser argued, a set of marks, sinister or at least mysterious, had been appended by Libo's hand to the names of the imperial family and a\xa0number of senators. As the defendant denied the allegation, it was resolved to question the slaves, who recognized the handwriting, under torture; and, since an old decree prohibited their examination in a charge affecting the life of their master, Tiberius, applying his talents to the discovery of a new jurisprudence, ordered them to be sold individually to the treasury agent: all to procure servile evidence against a Libo, without overriding a senatorial decree! In view of this, the accused asked for an adjournment till the next day, and left for home, after commissioning his relative, Publius Quirinius, to make a final appeal to the emperor." "2.30.2 \xa0Besides Trio and Catus, Fonteius Agrippa and Gaius Vibius had associated themselves with the prosecution, and it was disputed which of the four should have the right of stating the case against the defendant. Finally, Vibius announced that, as no one would give way and Libo was appearing without legal representation, he would take the counts one by one. He produced Libo's papers, so fatuous that, according to one, he had inquired of his prophets if he would be rich enough to cover the Appian Road as far as Brundisium with money. There was more in the same vein, stolid, vacuous, or, if indulgently read, pitiable. In one paper, however, the accuser argued, a set of marks, sinister or at least mysterious, had been appended by Libo's hand to the names of the imperial family and a\xa0number of senators. As the defendant denied the allegation, it was resolved to question the slaves, who recognized the handwriting, under torture; and, since an old decree prohibited their examination in a charge affecting the life of their master, Tiberius, applying his talents to the discovery of a new jurisprudence, ordered them to be sold individually to the treasury agent: all to procure servile evidence against a Libo, without overriding a senatorial decree! In view of this, the accused asked for an adjournment till the next day, and left for home, after commissioning his relative, Publius Quirinius, to make a final appeal to the emperor. <" '2.30 \xa0Besides Trio and Catus, Fonteius Agrippa and Gaius Vibius had associated themselves with the prosecution, and it was disputed which of the four should have the right of stating the case against the defendant. Finally, Vibius announced that, as no one would give way and Libo was appearing without legal representation, he would take the counts one by one. He produced Libo's papers, so fatuous that, according to one, he had inquired of his prophets if he would be rich enough to cover the Appian Road as far as Brundisium with money. There was more in the same vein, stolid, vacuous, or, if indulgently read, pitiable. In one paper, however, the accuser argued, a set of marks, sinister or at least mysterious, had been appended by Libo's hand to the names of the imperial family and a\xa0number of senators. As the defendant denied the allegation, it was resolved to question the slaves, who recognized the handwriting, under torture; and, since an old decree prohibited their examination in a charge affecting the life of their master, Tiberius, applying his talents to the discovery of a new jurisprudence, ordered them to be sold individually to the treasury agent: all to procure servile evidence against a Libo, without overriding a senatorial decree! In view of this, the accused asked for an adjournment till the next day, and left for home, after commissioning his relative, Publius Quirinius, to make a final appeal to the emperor. <" "2.31 \xa0The reply ran, that he must address his petitions to the senate. Meanwhile, his house was picketed by soldiers; they were tramping in the portico itself, within eyeshot and earshot, when Libo, thus tortured at the very feast which he had arranged to be his last delight on earth, called out for a slayer, clutched at the hands of his slaves, strove to force his sword upon them. They, as they shrank back in confusion, overturned lamp and table together; and he, in what was now for him the darkness of death, struck two blows into his vitals. He collapsed with a moan, and his freedmen ran up: the soldiers had witnessed the bloody scene, and retired. In the senate, however, the prosecution was carried through with unaltered gravity, and Tiberius declared on oath that, guilty as the defendant might have been, he would have interceded for his life, had he not laid an over-hasty hand upon himself. <' "
2.32.3 \xa0His estate was parcelled out among the accusers, and extraordinary praetorships were conferred on those of senatorial status. Cotta Messalinus then moved that the effigy of Libo should not accompany the funeral processions of his descendants; Gnaeus Lentulus, that no member of the Scribonian house should adopt the surname of Drusus. Days of public thanksgiving were fixed at the instance of Pomponius Flaccus. Lucius Piso, Asinius Gallus, Papius Mutilus, and Lucius Apronius procured a decree that votive offerings should be made to Jupiter, Mars, and Concord; and that the thirteenth of September, the anniversary of Libo's suicide, should rank as a festival. This union of sounding names and sycophancy I\xa0have recorded as showing how long that evil has been rooted in the State.\xa0â\x80\x94 Other resolutions of the senate ordered the expulsion of the astrologers and magic-mongers from Italy. One of their number, Lucius Pituanius, was flung from the Rock; another â\x80\x94 Publius Marcius â\x80\x94 was executed by the consuls outside the Esquiline Gate according to ancient usage and at sound of trumpet. <" '2.32 \xa0His estate was parcelled out among the accusers, and extraordinary praetorships were conferred on those of senatorial status. Cotta Messalinus then moved that the effigy of Libo should not accompany the funeral processions of his descendants; Gnaeus Lentulus, that no member of the Scribonian house should adopt the surname of Drusus. Days of public thanksgiving were fixed at the instance of Pomponius Flaccus. Lucius Piso, Asinius Gallus, Papius Mutilus, and Lucius Apronius procured a decree that votive offerings should be made to Jupiter, Mars, and Concord; and that the thirteenth of September, the anniversary of Libo's suicide, should rank as a festival. This union of sounding names and sycophancy I\xa0have recorded as showing how long that evil has been rooted in the State.\xa0â\x80\x94 Other resolutions of the senate ordered the expulsion of the astrologers and magic-mongers from Italy. One of their number, Lucius Pituanius, was flung from the Rock; another â\x80\x94 Publius Marcius â\x80\x94 was executed by the consuls outside the Esquiline Gate according to ancient usage and at sound of trumpet. <" "
2.85 \xa0In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles\' list â\x80\x94 the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife\'s manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â\x80\x94 Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. <
4.58.2 \xa0His exit was made with a slender retinue: one senator who had held a consulship (the jurist Cocceius Nerva) and â\x80\x94 in addition to Sejanus â\x80\x94 one Roman knight of the higher rank, Curtius Atticus; the rest being men of letters, principally Greeks, in whose conversation he was to find amusement. The astrologers declared that he had left Rome under a conjunction of planets excluding the possibility of return: a\xa0fatal assertion to the many who concluded that the end was at hand and gave publicity to their views. For they failed to foresee the incredible event, that through eleven years he would persist self-exiled from his fatherland. It was soon to be revealed how close are the confines of science and imposture, how dark the veil that covers truth. That he would never return to Rome was not said at venture: of all else, the seers were ignorant; for in the adjacent country, on neighbouring beaches, often hard under the city-walls, he reached the utmost limit of old age. <
6.20 \xa0About the same time, Gaius Caesar, who had accompanied his grandfather on the departure to Capreae, received in marriage Claudia, the daughter of Marcus Silanus. His monstrous character was masked by a hypocritical modesty: not a word escaped him at the sentencing of his mother or the destruction of his brethren; whatever the mood assumed for the day by Tiberius, the attitude of his grandson was the same, and his words not greatly different. Hence, a little later, the epigram of the orator Passienus â\x80\x94 that the world never knew a better slave, nor a worse master. I\xa0cannot omit the prophecy of Tiberius with regard to Servius Galba, then consul. He sent for him, sounded him in conversations on a variety of subjects, and finally addressed him in a Greek sentence, the purport of which was, "Thou, too, Galba, shalt one day have thy taste of empire": a hint of belated and short-lived power, based on knowledge of the Chaldean art, the acquirement of which he owed to the leisure of Rhodes and the instructions of Thrasyllus. His tutor\'s capacity he had tested as follows. < 6.21 \xa0For all consultations on such business he used the highest part of his villa and the confidential services of one freedman. Along the pathless and broken heights (for the house overlooks a cliff) this illiterate and robust guide led the way in front of the astrologer whose art Tiberius had resolved to investigate, and on his return, had any suspicion arisen of incompetence or of fraud, hurled him into the sea below, lest he should turn betrayer of the secret. Thrasyllus, then, introduced by the same rocky path, after he had impressed his questioner by adroit revelations of his empire to be and of the course of the future, was asked if he had ascertained his own horoscope â\x80\x94 what was the character of that year â\x80\x94 what the complexion of that day. A\xa0diagram which he drew up of the positions and distances of the stars at first gave him pause; then he showed signs of fear: the more careful his scrutiny, the greater his trepidation between surprise and alarm; and at last he exclaimed that a doubtful, almost a final, crisis was hard upon him. He was promptly embraced by Tiberius, who, congratulating him on the fact that he had divined, and was about to escape, his perils, accepted as oracular truth, the predictions he had made, and retained him among his closest friends. <' "
6.22.1 \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme." "6.22.3 \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme. <" '6.22 \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme. <" "
6.46.3 \xa0This the emperor knew; and he hesitated therefore with regard to the succession â\x80\x94 first between his grandchildren. of these, the issue of Drusus was the nearer to him in blood and by affection, but had not yet entered the years of puberty: the son of Germanicus possessed the vigour of early manhood, but also the affections of the multitude â\x80\x94 and that, with his grandsire, was a ground of hatred. Even Claudius with his settled years and aspirations to culture came under consideration: the obstacle was his mental instability. Yet, if a successor were sought outside the imperial family, he dreaded that the memory of Augustus â\x80\x94 the name of the Caesars â\x80\x94 might be turned to derision and to contempt. For the care of Tiberius was not so much to enjoy popularity in the present as to court the approval of posterity. Soon, mentally irresolute, physically outworn, he left to fate a decision beyond his competence; though remarks escaped him which implied a foreknowledge of the future. For, with an allusion not difficult to read, he upbraided Macro with forsaking the setting and looking to the rising sun; and to Caligula, who in some casual conversation was deriding Lucius Sulla, he made the prophecy that he would have all the vices of Sulla with none of the Sullan virtues. At the same time, with a burst of tears, he embraced the younger of his grandsons; then, at the lowering looks of the other:â\x80\x94 "Thou wilt slay him," he said, "and another thee." Yet, in defiance of his failing health, he relinquished no detail of his libertinism: he was striving to make endurance pass for strength; and he had always had a sneer for the arts of the physicians, and for men who, after thirty years of life, needed the counsel of a stranger in order to distinguish things salutary to their system from things deleterious. <
12.52.3 \xa0In the consulate of Faustus Sulla and Salvius Otho, Furius Scribonianus was driven into exile, on a charge of inquiring into the end of the sovereign by the agency of astrologers: his mother Vibidia was included in the arraignment, on the ground that she had not acquiesced in her former misadventure â\x80\x94 she had been sentenced to relegation. Camillus, the father of Scribonianus, had taken arms in Dalmatia: a\xa0point placed by the emperor to the credit of his clemency, since he was sparing this hostile stock for a second time. The exile, however, did not long survive: the question whether he died by a natural death or from poison was answered by the gossips according to their various beliefs. The expulsion of the astrologers from Italy was ordered by a drastic and impotent decree of the senate. Then followed a speech by the emperor, commending all who voluntarily renounced senatorial rank owing to straitened circumstances: those who, by remaining, added impudence to poverty were removed. <' "
12.52 \xa0In the consulate of Faustus Sulla and Salvius Otho, Furius Scribonianus was driven into exile, on a charge of inquiring into the end of the sovereign by the agency of astrologers: his mother Vibidia was included in the arraignment, on the ground that she had not acquiesced in her former misadventure â\x80\x94 she had been sentenced to relegation. Camillus, the father of Scribonianus, had taken arms in Dalmatia: a\xa0point placed by the emperor to the credit of his clemency, since he was sparing this hostile stock for a second time. The exile, however, did not long survive: the question whether he died by a natural death or from poison was answered by the gossips according to their various beliefs. The expulsion of the astrologers from Italy was ordered by a drastic and impotent decree of the senate. Then followed a speech by the emperor, commending all who voluntarily renounced senatorial rank owing to straitened circumstances: those who, by remaining, added impudence to poverty were removed. <
12.68.3 \xa0Meanwhile, the senate was convened, and consuls and priests formulated their vows for the imperial safety, at a moment when the now lifeless body was being swathed in blankets and warming bandages, while the requisite measures were arranged for securing the accession of Nero. In the first place, Agrippina, heart-broken apparently and seeking to be comforted, held Britannicus to her breast, styled him the authentic portrait of his father, and, by this or the other device, precluded him from leaving his room. His sisters, Antonia and Octavia, she similarly detained. She had barred all avenues of approach with pickets, and ever and anon she issued notices that the emperor's indisposition was turning favourably: all to keep the troops in good hope, and to allow time for the advent of the auspicious moment insisted upon by the astrologers. <" 14.9.3 \xa0So far the accounts concur. Whether Nero inspected the corpse of his mother and expressed approval of her figure is a statement which some affirm and some deny. She was cremated the same night, on a dinner-couch, and with the humblest rites; nor, so long as Nero reigned, was the earth piled over the grave or enclosed. Later, by the care of her servants, she received a modest tomb, hard by the road to Misenum and that villa of the dictator Caesar which looks from its dizzy height to the bay outspread beneath. As the pyre was kindled, one of her freedmen, by the name of Mnester, ran a sword through his body, whether from love of his mistress or from fear of his own destruction remains unknown. This was that ending to which, years before, Agrippina had given her credence, and her contempt. For to her inquiries as to the destiny of Nero the astrologers answered that he should reign, and slay his mother; and "Let him slay," she had said, "so that he reign." <
16.5.3 \xa0But the spectators from remote country towns in the still austere Italy tenacious of its ancient ways â\x80\x94 those novices in wantonness from far-off provinces, who had come on a public mission or upon private business â\x80\x94 were neither able to tolerate the spectacle nor competent to their degrading task. They flagged with inexperienced hands; they deranged the experts; often they had to be castigated by the soldiers stationed among the blocks of seats to assure that not a moment of time should be wasted in unmodulated clamour or sluggish silence. It was known that numbers of knights were crushed to death while fighting their way up through the narrow gangway and the inrush of the descending crowd, and that others, through spending day and night on the benches, were attacked by incurable disease. For it was a graver ground of fear to be missing from the spectacle, since there was a host of spies openly present, and more in hiding, to note the names and faces, the gaiety and gloom, of the assembly. Hence, the lot of the humble was punishment, at once inflicted: in the case of the great, the debt of hatred, dissembled for a moment, was speedily repaid; and the story was told that Vespasian, reprimanded by the freedman Phoebus for closing his eyelids, and screened with difficulty by the prayers of the better party, was only saved later from the impending destruction by his predestined greatness. <' "
16.14 \xa0In the consulate of Gaius Suetonius and Luccius Telesinus, Antistius Sosianus, who had, as I\xa0have said, been sentenced to exile for composing scurrilous verses upon Nero, heard of the honour paid to informers and of the emperor's alacrity for bloodshed. Reckless by temperament, with a quick eye for opportunities, he used the similarity of their fortunes in order to ingratiate himself with Pammenes, who was an exile in the same place and, as a noted astrologer, had wide connections of friendship. He believed it was not for nothing that messengers were for ever coming to consult Pammenes, to whom, as he discovered at the same time, a yearly pension was allowed by Publius Anteius. He was further aware that Pammenes' affection for Agrippina had earned him the hatred of Nero; that his riches were admirably calculated to excite cupidity; and that this was a circumstance which proved fatal to many. He therefore intercepted a letter from Anteius, stole in addition the papers, concealed in Pammenes' archives, which contained his horoscope and career, and, lighting at the same time on the astrologer's calculations with regard to the birth and life of Ostorius Scapula, wrote to the emperor that, could he be granted a short respite from his banishment, he would bring him grave news conducive to his safety; for Anteius and Ostorius had designs upon the empire, and were peering into their destinies and that of the prince. Fast galleys were at once sent out, and Sosianus arrived in haste. The moment his information was divulged, Anteius and Ostorius were regarded, not as incriminated, but as condemned: so much so, that not a man would become signatory to the will of Anteius until Tigellinus came forward with his sanction, first warning the testator not to defer his final dispositions. Anteius swallowed poison; but, disgusted by its slowness, found a speedier death by cutting his arteries. <"" None |
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42. Tacitus, Histories, 1.22.1, 2.62, 2.78.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrology, astrologers • Sulla (astrologer) • Thrasykllos (astrologer), • Tiberius, emperor, astrologer • Vespasian, and astrology • Vitellius, and astrology • astrologers • astrologers expelled, poor guides • astrologers expelled, successful/inappropriate • astrologers, as criminal charge • astrologers, emperors practice of • astrologers, expulsion of • astrology, • astrology, and fatum • astrology, and imperial destinies • astrology, as superstitio • astrology, catarchic • astrology, prohibition • astrology, successful/inappropriate
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 305, 306; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 159, 167, 175, 212; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 77; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 359; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 95, 100
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2.62 \xa0No other severe measures were taken against the rebels; there were no further confiscations. The wills of those who fell in Otho's ranks were allowed to stand, and if the soldiers died intestate, the law took its regular course. In fact, if Vitellius had only moderated his luxurious mode of life, there would have been no occasion to fear his avarice. But his passion for elaborate banquets was shameful and insatiate. Dainties to tempt his palate were constantly brought from Rome and all Italy, while the roads from both the Adriatic and Tyrrhenian seas hummed with hurrying vehicles. The preparation of banquets for him ruined the leading citizens of the communities through which he passed; the communities themselves were devastated; and his soldiers lost their energy and their valour as they became accustomed to pleasure and learned to despise their leader. Vitellius sent a proclamation to Rome in advance of his arrival, deferring the title Augustus and declining the name Caesar, although he rejected none of an emperor's powers. The astrologers were banished from Italy; strict measures were taken to prevent Roman knights from degrading themselves in gladiatorial schools and the arena. Former emperors had driven knights to such actions by money or more often by force; and most municipal towns and colonies were in the habit of rivalling the emperors in bribing the worst of their young men to take up these disgraceful pursuits." 2.78.1 \xa0After Mucianus had spoken, the rest became bolder; they gathered about Vespasian, encouraged him, and recalled the prophecies of seers and the movements of the stars. Nor indeed was he wholly free from such superstitious belief, as was evident later when he had obtained supreme power, for he openly kept at court an astrologer named Seleucus, whom he regarded as his guide and oracle. Old omens came back to his mind: once on his country estate a cypress of conspicuous height suddenly fell, but the next day it rose again on the selfsame spot fresh, tall, and with wider expanse than before. This occurrence was a favourable omen of great significance, as the haruspices all agreed, and promised the highest distinctions for Vespasian, who was then still a young man. At first, however, the insignia of a triumph, his consulship, and his victory over Judea appeared to have fulfilled the promise given by the omen; yet after he had gained these honours, he began to think that it was the imperial throne that was foretold. Between Judea and Syria lies Carmel: this is the name given to both the mountain and the divinity. The god has no image or temple â\x80\x94 such is the rule handed down by the fathers; there is only an altar and the worship of the god. When Vespasian was sacrificing there and thinking over his secret hopes in his heart, the priest Basilides, after repeated inspection of the victim\'s vitals, said to him: "Whatever you are planning, Vespasian, whether to build a house, or to enlarge your holdings, or to increase the number of your slaves, the god grants you a mighty home, limitless bounds, and a multitude of men." This obscure oracle rumour had caught up at the time, and now was trying to interpret; nothing indeed was more often on men\'s lips. It was discussed even more in Vespasian\'s presence â\x80\x94 for men have more to say to those who are filled with hope. The two leaders now separated with clear purposes before them, Mucianus going to Antioch, Vespasian to Caesarea. Antioch is the capital of Syria, Caesarea of Judea.' " None |
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43. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cicero, on astrology • Stoicism, Stoics, and astrology • astrology • astrology, horoscope/ genethlialogia • astrology, twins
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 617; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 259; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 134
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Scribonius (astrologer) • Theogenes (astrologer) • Tiberius, Emperor, astrological interests • astrologers • astrologers, gender of • astrologers, handbooks by • astrologers, influence of • astrologers, meeting places • astrologers, proper names • astrologers, pseudonyms • astrologers, reputation • astrology • astrology, catarchic
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 63, 65; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 304, 309, 310; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 103; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 104; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 258
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45. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrology, astrologers • astrologers • astrologers, astrologers, clients of • astrologers, expulsion of
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 307; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 77
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46. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Tiberius, astrology and • astrologers • astrologers, handbooks by • astrologers, meeting places • astrologers, proper names • astrologers, pseudonyms • astrology,
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 310; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 243; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 390; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 227
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47. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Astrologers, expulsion from Rome of • Astrology • Astrology, astrologers • Octavian, and astrology • astrology • astrology,
Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 312, 416; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 245; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 102; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 257
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48. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Astrologers • Astrology • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Cicero, astrology, critique of • Ptolemy of Alexandria (Claudius Ptolemaeus), on astrological determinism • Ptolemy, and astrology • antiscia (astrological term), • astrological determinism, stars as seducers • astrology • astrology, • astrology, and determinism • astrology, and error • astrology, and horoscopes • astrology, hard • astrology, usefulness of • astrology, ‘weak’
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 105; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 91; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 245, 251; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 264, 266, 275, 276; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 173; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 370, 371; Isaac (2004), The invention of racism in classical antiquity, 100, 101; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 413, 414, 415; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 296
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49. Cassius Dio, Roman History, 45.1.4, 45.7.1-45.7.2, 49.43.1-49.43.5, 52.36.2, 55.11.2-55.11.3, 56.25.5, 57.15.8-57.15.9, 57.19.3-57.19.4, 67.13.2-67.13.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • Astrology, astrologers • Augustus, and astrology • Balbillus (astrologer) • Octavian, and astrology • Theogenes (astrologer) • Thrasyllus (astrologer) • Tiberius, astrology and • astrologer • astrologers • astrologers, emperors practice of • astrology • astrology, • disciplina, Etrusca, and astrology
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 62, 63, 65; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 101, 102, 103, 104; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 243, 389; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 70, 72, 74, 103, 104, 105, 106; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 391, 392; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 26, 77, 78; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 241, 247, 248, 251, 254; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 52, 224, 226, 227
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45.1.4 \xa0This man could distinguish most accurately of his contemporaries the order of the firmament and the differences between the stars, what they accomplish when by themselves and when together, by their conjunctions and by their intervals, and for this reason had incurred the charge of practising some forbidden art.' "
45.7.1 2. \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.,3. \xa0A\xa0rumour accordingly got abroad and it seemed likely that something unusual would take place. This belief was due particularly to the circumstance that once, when Octavius wished to speak with Antony in court about something, from an elevated and conspicuous place, as he had been wont to do in his father's lifetime, Antony would not permit it, but caused his lictors to drag him down and drive him out. \xa0All were exceedingly vexed, especially as Caesar, with a view to casting odium upon his rival and attracting the multitude, would no longer even frequent the Forum. So Antony became alarmed, and in conversation with the bystanders one day remarked that he harboured no anger against Caesar, but on the contrary owed him good-will, and was ready to end all suspicion." '45.7.2 \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.
49.43.1 \xa0The next year Agrippa agreed to be made aedile, and without taking anything from the public treasury repaired all the public buildings and all the streets, cleaned out the sewers, and sailed through them underground into the Tiber. 49.43.2 \xa0And seeing that in the circus men made mistakes about the number of laps completed, he set up the dolphins and egg-shaped objects, so that by their aid the number of times the course had been circled might be clearly shown. Furthermore he distributed olive-oil and salt to all, 49.43.3 \xa0and furnished the baths free of charge throughout the year for the use of both men and women; and in connection with the many festivals of all kinds which he gave â\x80\x94 on such a scale, in fact, that the children of senators also performed the equestrian games called "Troy" â\x80\x94 he hired the barbers, so that no one should be at any expense for their services. 49.43.4 \xa0Finally he rained upon the heads of the people in the theatre tickets that were good for money in one case, for cloths in another, and again for something else, and he also set out immense quantities of various wares for all comers and allowed the people to scramble for these things. 49.43.5 \xa0Besides doing this Agrippa drove the astrologers and charlatans from the city. During these same days a decree was passed that no one belonging to the senatorial class should be tried for piracy, and so those who were under any charge at the time were set free, and some were given a free hand to practice their villainy in the future.
52.36.2 \xa0Those who attempt to distort our religion with strange rites you should abhor and punish, not merely for the sake of the gods (since if a man despises these he will not pay honour to any other being), but because such men, by bringing in new divinities in place of the old, persuade many to adopt foreign practices, from which spring up conspiracies, factions, and cabals, which are far from profitable to a monarchy. Do not, therefore, permit anybody to be an atheist or a sorcerer.
55.11.2 \xa0And the story goes that once in Rhodes he was about to push Thrasyllus from the walls, because he was the only one who shared all his own thoughts; but he did not carry out his intention when he observed that Thrasyllus was gloomy, â\x80\x94 not, indeed, because of his gloom, but because, when asked why his countece was overcast, the other replied that he had a premonition that some peril was in store for him. This answer made Tiberius marvel that he could foresee the mere project of the plot, and so he conceived the desire to keep Thrasyllus for his own purposes because of the hopes he entertained. 55.11.3 \xa0Thrasyllus had so clear a knowledge of all matters that when he descried, approaching afar off, the ship which was bringing to Tiberius the message from his mother and Augustus to return to Rome, he told him in advance what news it would bring.
56.25.5 \xa0Besides these events at that time, the seers were forbidden to prophesy to any person alone or to prophesy regarding death even if others should be present. Yet so far was Augustus from caring about such matters in his own case that he set forth to all in an edict the aspect of the stars at the time of his own birth.
57.15.8 \xa0But as for all the other astrologers and magicians and such as practised divination in any other way whatsoever, he put to death those who were foreigners and banished all the citizens that were accused of still employing the art at this time after the previous decree by which it had been forbidden to engage in any such business in the city; but to those that obeyed immunity was granted. 57.15.9 \xa0In fact, all the citizens would have been acquitted even contrary to his wish, had not a certain tribune prevented it. Here was a particularly good illustration of the democratic form of government, inasmuch as the senate, agreeing with the motion of Gnaeus Calpurnius Piso, overruled Drusus and Tiberius, only to be thwarted in its turn by the tribune.
57.19.3 \xa0In the case of many, he took care to ascertain the day and hour of their birth, and on the basis of their character and fortune as thus disclosed would put them to death; for if he discovered any unusual ability or promise of power in anyone, he was sure to slay him. 57.19.4 \xa0In fact, so thoroughly did he investigate and understand the destiny in store for every one of the more prominent men, that on meeting Galba (the later emperor), when the latter had a wife betrothed to him, he remarked: "You also shall one day taste of the sovereignty." He spared him, as I\xa0conjecture, because this was settled as his fate, but, as he explained it himself, because Galba would reign only in old age and long after his own death.
67.13.2 \xa0But the deeds now to be related â\x80\x94 deeds which he performed as emperor â\x80\x94 cannot be described in similar terms. I\xa0refer to his killing of Arulenus Rusticus because he was a philosopher and because he called Thrasea holy, and to his slaying of Herennius Senecio because in his long career he had stood for no office after his quaestorship and because he had written the biography of Helvidius Priscus. 67.13.3 \xa0Many others also perished as a result of this same charge of philosophizing, and all the philosophers that were left in Rome were banished once more. One Juventius Celsus, however, who had taken a leading part in conspiring with certain others against Domitian and had been accused of this, saved his life in a remarkable way.'' None |
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50. Hippolytus, Refutation of All Heresies, 4.5, 4.46-4.50 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • Astrologers • Augustine of Hippo, on astrology/astronomy • Gregory of Nazianzus, on astrology/astronomy • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • astrology • astrology/astronomy/Zodiac, Gregory of Nazianzus on • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astrology/astronomy/Zodiac, star of the Magi predicting birth of Christ
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 170, 171, 172, 173, 174, 175; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 263; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 23, 80, 230
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4.5 In this way, the art practised by the Chaldeans will be shown to be unstable. Should any one, however, allege that, by questions put to him who inquires from the Chaldeans, the birth can be ascertained, not even by this plan is it possible to arrive at the precise period. For if, supposing any such attention on their part in reference to their art to be on record, even these do not attain - as we have proved- unto accuracy either, how, we ask, can an unsophisticated individual comprehend precisely the time of parturition, in order that the Chaldean acquiring the requisite information from this person may set the horoscope correctly? But neither from the appearance of the horizon will the rising star seem the same everywhere; but in one place its declination will be supposed to be the horoscope, and in another the ascension (will be thought) the horoscope, according as the places come into view, being either lower or higher. Wherefore, also, from this quarter an accurate prediction will not appear, since many may be born throughout the entire world at the same hour, each from a different direction observing the stars. But the supposed comprehension (of the period of parturition) by means of clepsydras is likewise futile. For the contents of the jar will not flow out in the same time when it is full as when it is half empty; yet, according to their own account, the pole itself by a single impulse is whiffed along at an equable velocity. If, however, evading the argument, they should affirm that they do not take the time precisely, but as it happens in any particular latitude, they will be refuted almost by the sidereal influences themselves. For those who have been born at the same time do not spend the same life, but some, for example, have been made kings, and others have grown old in fetters. There has been born none equal, at all events to Alexander the Macedonian, though many were brought forth along with him throughout the earth; (and) none equal to the philosopher Plato. Wherefore the Chaldean, examining the time of the birth in any particular latitude, will not be able to say accurately, whether a person born at this time will be prosperous. Many, I take it, born at this time, have been unfortunate, so that the similarity according to dispositions is futile. Having, then, by different reasons and various methods, refuted the ineffectual mode of examination adopted by the Chaldeans, neither shall we omit this, namely, to show that their predictions will eventuate in inexplicable difficulties. For if, as the mathematicians assert, it is necessary that one born under the barb of Sagittarius' arrow should meet with a violent death, how was it that so many myriads of the Barbarians that fought with the Greeks at Marathon or Salamis were simultaneously slaughtered? For unquestionably there was not the same horoscope in the case, at all events, of them all. And again, it is said that one born under the urn of Aquarius will suffer shipwreck: (yet) how is it that so many of the Greeks that returned from Troy were overwhelmed in the deep around the indented shores of Euboea? For it is incredible that all, distant from one another by a long interval of duration, should have been born under the urn of Aquarius. For it is not reasonable to say, that frequently, for one whose fate it was to be destroyed in the sea, all who were with him in the same vessel should perish. For why should the doom of this man subdue the (destinies) of all? Nay, but why, on account of one for whom it was allotted to die on land, should not all be preserved? " "
4.46 Having sufficiently explained these opinions, let us next pass on to a consideration of the subject taken in hand, in order that, by proving what we have determined concerning heresies, and by compelling their (champions) to return to these several (speculators) their peculiar tenets, we may show the heresiarchs destitute (of a system); and by proclaiming the folly of those who are persuaded (by these heterodox tenets), we shall prevail on them to retrace their course to the serene haven of the truth. In order, however, that the statements about to follow may seem more clear to the readers, it is expedient also to declare the opinions advanced by Aratus concerning the disposition of the stars of the heavens. (And this is necessary), inasmuch as some persons, assimilating these (doctrines) to those declared by the Scriptures, convert (the holy writings) into allegories, and endeavour to seduce the mind of those who give heed to their (tenets), drawing them on by plausible words into the admission of whatever opinions they wish, (and) exhibiting a strange marvel, as if the assertions made by them were fixed among the stars. They, however, gazing intently on the very extraordinary wonder, admirers as they are of trifles, are fascinated like a bird called the owl, which example it is proper to mention, on account of the statements that are about to follow. The animal (I speak of) is, however, not very different from an eagle, either in size or figure, and it is captured in the following way:- The hunter of these birds, when he sees a flock of them lighting anywhere, shaking his hands, at a distance pretends to dance, and so little by little draws near the birds. But they, struck with amazement at the strange sight, are rendered unobservant of everything passing around them. But others of the party, who have come into the country equipped for such a purpose, coming from behind upon the birds, easily lay hold on them as they are gazing on the dancer. Wherefore I desire that no one, astonished by similar wonders of those who interpret the (aspect of) heaven, should, like the owl, be taken captive. For the knavery practised by such speculators may be considered dancing and silliness, but not truth. Aratus, therefore, expresses himself thus:- Just as many are they; here and there they roll Day by day o'er heav'n, endless, ever, (that is, every star), Yet this declines not even little; but thus exactly E'er remains with axis fixed and poised in every part Holds earth midway, and heaven itself around conducts. " "4.47 Aratus says that there are in the sky revolving, that is, gyrating stars, because from east to west, and west to east, they journey perpetually, (and) in an orbicular figure. And he says that there revolves towards The Bears themselves, like some stream of a river, an enormous and prodigious monster, (the) Serpent; and that this is what the devil says in the book of Job to the Deity, when (Satan) uses these words: I have traversed earth under heaven, and have gone around (it), that is, that I have been turned around, and thereby have been able to survey the worlds. For they suppose that towards the North Pole is situated the Dragon, the Serpent, from the highest pole looking upon all (the objects), and gazing on all the works of creation, in order that nothing of the things that are being made may escape his notice. For though all the stars in the firmament set, the pole of this (luminary) alone never sets, but, careering high above the horizon, surveys and beholds all things, and none of the works of creation, he says, can escape his notice. Where chiefly Settings mingle and risings one with other. (Here Aratus) says that the head of this (constellation) is placed. For towards the west and east of the two hemispheres is situated the head of the Dragon, in order, he says, that nothing may escape his notice throughout the same quartet, either of objects in the west or those in the east, but that the Beast may know all things at the same time. And near the head itself of the Dragon is the appearance of a man, conspicuous by means of the stars, which Aratus styles a wearied image, and like one oppressed with labour, and he is denominated Engonasis. Aratus then affirms that he does not know what this toil is, and what this prodigy is that revolves in heaven. The heretics, however, wishing by means of this account of the stars to establish their own doctrines, (and) with more than ordinary earnestness devoting their attention to these (astronomic systems), assert that Engonasis is Adam, according to the commandment of God as Moses declared, guarding the head of the Dragon, and the Dragon (guarding) his heel. For so Aratus expresses himself:- The right-foot's track of the Dragon fierce possessing. " "4.48 And (Aratus) says that (the constellations) Lyra and Corona have been placed on both sides near him - now I mean Engonasis, - but that he bends the knee, and stretches forth both hands, as if making a confession of sin. And that the lyre is a musical instrument fashioned by Logos while still altogether an infant, and that Logos is the same as he who is denominated Mercury among the Greeks. And Aratus, with regard to the construction of the lyre, observes:- Then, further, also near the cradle, Hermes pierced it through, and said, Call it Lyre. It consists of seven strings, signifying by these seven strings the entire harmony and construction of the world as it is melodiously constituted. For in six days the world was made, and (the Creator) rested on the seventh. If, then, says (Aratus), Adam, acknowledging (his guilt) and guarding the head of the Beast, according to the commandment of the Deity, will imitate Lyra, that is, obey the Logos of God, that is, submit to the law, he will receive Corona that is situated near him. If, however, he neglect his duty, he shall be hurled downwards in company with the Beast that lies underneath, and shall have, he says, his portion with the Beast. And Engonasis seems on both sides to extend his hands, and on one to touch Lyra, and on the other Corona - and this is his confession;- so that it is possible to distinguish him by means of this (sidereal) configuration itself. But Corona nevertheless is plotted against, and forcibly drawn away by another beast, a smaller Dragon, which is the offspring of him who is guarded by the foot of Engonasis. A man also stands firmly grasping with both hands, and dragging towards the space behind the Serpent from Corona; and he does not permit the Beast to touch Corona. though making a violent effort to do so. And Aratus styles him Anguitenens, because he restrains the impetuosity of the Serpent in his attempt to reach Corona. But Logos, he says, is he who, in the figure of a man, hinders the Beast from reaching Corona, commiserating him who is being plotted against by the Dragon and his offspring simultaneously. These (constellations), The Bears, however, he says, are two hebdomads, composed of seven stars, images of two creations. For the first creation, he affirms, is that according to Adam in labours, this is he who is seen on his knees (Engonasis). The second creation, however, is that according to Christ, by which we are regenerated; and this is Anguitenens, who struggles against the Beast, and hinders him from reaching Corona, which is reserved for the man. But The Great Bear is, he says, Helice, symbol of a mighty world towards which the Greeks steer their course, that is, for which they are being disciplined. And, wafted by the waves of life, they follow onwards, (having in prospect) some such revolving world or discipline or wisdom which conducts those back that follow in pursuit of such a world. For the term Helice seems to signify a certain circling and revolution towards the same points. There is likewise a certain other Small Bear (Cynosuris), as it were some image of the second creation - that formed according to God. For few, he says, there are that journey by the narrow path. But they assert that Cynosuris is narrow, towards which Aratus says that the Sidonians navigate. But Aratus has spoken partly of the Sidonians, (but means) the Phoenicians, on account of the existence of the admirable wisdom of the Phoenicians. The Greeks, however, assert that they are Phoenicians, who have migrated from (the shores of) the Red Sea into this country where they even at present dwell, for this is the opinion of Herodotus. Now Cynosura, he says, is this (lesser) Bear, the second creation; the one of limited dimensions, the narrow way, and not Helice. For he does not lead them back, but guides forward by a straight path, those that follow him being (the tail) of Canis. For Canis is the Logos, partly guarding and preserving the flock, that is plotted against by the wolves; and partly like a dog, hunting the beasts from the creation, and destroying them; and partly producing all things, and being what they express by the name Cyon (Canis), that is, generator. Hence it is said, Aratus has spoken of the rising of Canis, expressing himself thus: When, however, Canis has risen, no longer do the crops miss. This is what he says: Plants that have been put into the earth up to the period of Canis' rising, frequently, though not having struck root, are yet covered with a profusion of leaves, and afford indications to spectators that they will be productive, and that they appear full of life, (though in reality) not having vitality in themselves from the root. But when the rising of Canis takes place, the living are separated from the dead by Canis; for whatsoever plants have not taken root, really undergo putrefaction. This Canis, therefore, he says, as being a certain divine Logos, has been appointed judge of quick and dead. And as (the influence of) Canis is observable in the vegetable productions of this world, so in plants of celestial growth - in men - is beheld the (power of the) Logos. From some such cause, then, Cynosura, the second creation, is set in the firmament as an image of a creation by the Logos. The Dragon, however, in the centre reclines between the two creations, preventing a transition of whatever things are from the great creation to the small creation; and in guarding those that are fixed in the (great) creation, as for instance Engonasis, observing (at the same time) how and in what manner each is constituted in the small creation. And (the Dragon) himself is watched at the head, he says, by Anguitenens. This image, he affirms, is fixed in heaven, being a certain wisdom to those capable of discerning it. If. however, this is obscure, by means of some other image, he says the creation teaches (men) to philosophize, in regard to which Aratus has expressed himself thus:- Neither of Cepheus Iasidas are we the wretched brood. " '4.49 But Aratus says, near this (constellation) is Cepheus, and Cassiepea, and Andromeda, and Perseus, great lineaments of the creation to those who are able to discern them. For he asserts that Cepheus is Adam, Cassiepea Eve, Andromeda the soul of both of these, Perseus the Logos, winged offspring of Jove, and Cetos the plotting monster. Not to any of these. but to Andromeda only does he repair, who slays the Beast; from whom, likewise taking unto himself Andromeda, who had been delivered (and) chained to the Beast, the Logos- that is, Perseus - achieves, be says, her liberation. Perseus, however, is the winged axle that. pierces both poles through the centre of the earth, and turns the world round. The spirit also, that which is in the world, is (symbolized by) Cycnus, a bird - a musical animal near The Bears - type of the Divine Spirit, because that when it approaches the end itself of life, it alone is fitted by nature to sing, on departing with good hope from the wicked creation, (and) offering up hymns unto God. But crabs, and bulls, and lions, and rams, and goats, and kids, and as many other beasts as have their names used for denominating the stars in the firmament, are, he says, images, and exemplars from which the creation, subject to change, obtaining (the different) species, becomes replete with animals of this description.
4.50 Employing these accounts, (the heretics) think to deceive as many of these as devote themselves over-sedulously to the astrologers, from thence striving to construct a system of religion that is widely divergent from the thoughts of these (speculators). Wherefore, beloved, let us avoid the habit of admiring trifles, secured by which the bird (styled) the owl (is captured). For these and other such speculations are, (as it were), dancing, and not Truth. For neither do the stars yield these points of information; but men of their own accord, for the designation of certain stars, thus called them by names, in order that they might become to them easily distinguishable. For what similarity with a bear or lion, or kid, or waterman, or Cepheus, or Andromeda, or the spectres that have names given them in Hades, have the stars that are scattered over the firmament - for we must remember that these men, and the titles themselves, came into existence long after the origin of man -(what, I say, is in common between the two), that the heretics, astonished at the marvel, should thus strive by means of such discourses to strengthen their own opinions? '" None |
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51. Irenaeus, Refutation of All Heresies, 4.46-4.50 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Astrologers • Augustine of Hippo, on astrology/astronomy • Gregory of Nazianzus, on astrology/astronomy • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • astrology/astronomy/Zodiac, Gregory of Nazianzus on • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astrology/astronomy/Zodiac, star of the Magi predicting birth of Christ
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 23, 80, 230
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4.46 Having sufficiently explained these opinions, let us next pass on to a consideration of the subject taken in hand, in order that, by proving what we have determined concerning heresies, and by compelling their (champions) to return to these several (speculators) their peculiar tenets, we may show the heresiarchs destitute (of a system); and by proclaiming the folly of those who are persuaded (by these heterodox tenets), we shall prevail on them to retrace their course to the serene haven of the truth. In order, however, that the statements about to follow may seem more clear to the readers, it is expedient also to declare the opinions advanced by Aratus concerning the disposition of the stars of the heavens. (And this is necessary), inasmuch as some persons, assimilating these (doctrines) to those declared by the Scriptures, convert (the holy writings) into allegories, and endeavour to seduce the mind of those who give heed to their (tenets), drawing them on by plausible words into the admission of whatever opinions they wish, (and) exhibiting a strange marvel, as if the assertions made by them were fixed among the stars. They, however, gazing intently on the very extraordinary wonder, admirers as they are of trifles, are fascinated like a bird called the owl, which example it is proper to mention, on account of the statements that are about to follow. The animal (I speak of) is, however, not very different from an eagle, either in size or figure, and it is captured in the following way:- The hunter of these birds, when he sees a flock of them lighting anywhere, shaking his hands, at a distance pretends to dance, and so little by little draws near the birds. But they, struck with amazement at the strange sight, are rendered unobservant of everything passing around them. But others of the party, who have come into the country equipped for such a purpose, coming from behind upon the birds, easily lay hold on them as they are gazing on the dancer. Wherefore I desire that no one, astonished by similar wonders of those who interpret the (aspect of) heaven, should, like the owl, be taken captive. For the knavery practised by such speculators may be considered dancing and silliness, but not truth. Aratus, therefore, expresses himself thus:- Just as many are they; here and there they roll Day by day o'er heav'n, endless, ever, (that is, every star), Yet this declines not even little; but thus exactly E'er remains with axis fixed and poised in every part Holds earth midway, and heaven itself around conducts. " "4.47 Aratus says that there are in the sky revolving, that is, gyrating stars, because from east to west, and west to east, they journey perpetually, (and) in an orbicular figure. And he says that there revolves towards The Bears themselves, like some stream of a river, an enormous and prodigious monster, (the) Serpent; and that this is what the devil says in the book of Job to the Deity, when (Satan) uses these words: I have traversed earth under heaven, and have gone around (it), that is, that I have been turned around, and thereby have been able to survey the worlds. For they suppose that towards the North Pole is situated the Dragon, the Serpent, from the highest pole looking upon all (the objects), and gazing on all the works of creation, in order that nothing of the things that are being made may escape his notice. For though all the stars in the firmament set, the pole of this (luminary) alone never sets, but, careering high above the horizon, surveys and beholds all things, and none of the works of creation, he says, can escape his notice. Where chiefly Settings mingle and risings one with other. (Here Aratus) says that the head of this (constellation) is placed. For towards the west and east of the two hemispheres is situated the head of the Dragon, in order, he says, that nothing may escape his notice throughout the same quartet, either of objects in the west or those in the east, but that the Beast may know all things at the same time. And near the head itself of the Dragon is the appearance of a man, conspicuous by means of the stars, which Aratus styles a wearied image, and like one oppressed with labour, and he is denominated Engonasis. Aratus then affirms that he does not know what this toil is, and what this prodigy is that revolves in heaven. The heretics, however, wishing by means of this account of the stars to establish their own doctrines, (and) with more than ordinary earnestness devoting their attention to these (astronomic systems), assert that Engonasis is Adam, according to the commandment of God as Moses declared, guarding the head of the Dragon, and the Dragon (guarding) his heel. For so Aratus expresses himself:- The right-foot's track of the Dragon fierce possessing. " "4.48 And (Aratus) says that (the constellations) Lyra and Corona have been placed on both sides near him - now I mean Engonasis, - but that he bends the knee, and stretches forth both hands, as if making a confession of sin. And that the lyre is a musical instrument fashioned by Logos while still altogether an infant, and that Logos is the same as he who is denominated Mercury among the Greeks. And Aratus, with regard to the construction of the lyre, observes:- Then, further, also near the cradle, Hermes pierced it through, and said, Call it Lyre. It consists of seven strings, signifying by these seven strings the entire harmony and construction of the world as it is melodiously constituted. For in six days the world was made, and (the Creator) rested on the seventh. If, then, says (Aratus), Adam, acknowledging (his guilt) and guarding the head of the Beast, according to the commandment of the Deity, will imitate Lyra, that is, obey the Logos of God, that is, submit to the law, he will receive Corona that is situated near him. If, however, he neglect his duty, he shall be hurled downwards in company with the Beast that lies underneath, and shall have, he says, his portion with the Beast. And Engonasis seems on both sides to extend his hands, and on one to touch Lyra, and on the other Corona - and this is his confession;- so that it is possible to distinguish him by means of this (sidereal) configuration itself. But Corona nevertheless is plotted against, and forcibly drawn away by another beast, a smaller Dragon, which is the offspring of him who is guarded by the foot of Engonasis. A man also stands firmly grasping with both hands, and dragging towards the space behind the Serpent from Corona; and he does not permit the Beast to touch Corona. though making a violent effort to do so. And Aratus styles him Anguitenens, because he restrains the impetuosity of the Serpent in his attempt to reach Corona. But Logos, he says, is he who, in the figure of a man, hinders the Beast from reaching Corona, commiserating him who is being plotted against by the Dragon and his offspring simultaneously. These (constellations), The Bears, however, he says, are two hebdomads, composed of seven stars, images of two creations. For the first creation, he affirms, is that according to Adam in labours, this is he who is seen on his knees (Engonasis). The second creation, however, is that according to Christ, by which we are regenerated; and this is Anguitenens, who struggles against the Beast, and hinders him from reaching Corona, which is reserved for the man. But The Great Bear is, he says, Helice, symbol of a mighty world towards which the Greeks steer their course, that is, for which they are being disciplined. And, wafted by the waves of life, they follow onwards, (having in prospect) some such revolving world or discipline or wisdom which conducts those back that follow in pursuit of such a world. For the term Helice seems to signify a certain circling and revolution towards the same points. There is likewise a certain other Small Bear (Cynosuris), as it were some image of the second creation - that formed according to God. For few, he says, there are that journey by the narrow path. But they assert that Cynosuris is narrow, towards which Aratus says that the Sidonians navigate. But Aratus has spoken partly of the Sidonians, (but means) the Phoenicians, on account of the existence of the admirable wisdom of the Phoenicians. The Greeks, however, assert that they are Phoenicians, who have migrated from (the shores of) the Red Sea into this country where they even at present dwell, for this is the opinion of Herodotus. Now Cynosura, he says, is this (lesser) Bear, the second creation; the one of limited dimensions, the narrow way, and not Helice. For he does not lead them back, but guides forward by a straight path, those that follow him being (the tail) of Canis. For Canis is the Logos, partly guarding and preserving the flock, that is plotted against by the wolves; and partly like a dog, hunting the beasts from the creation, and destroying them; and partly producing all things, and being what they express by the name Cyon (Canis), that is, generator. Hence it is said, Aratus has spoken of the rising of Canis, expressing himself thus: When, however, Canis has risen, no longer do the crops miss. This is what he says: Plants that have been put into the earth up to the period of Canis' rising, frequently, though not having struck root, are yet covered with a profusion of leaves, and afford indications to spectators that they will be productive, and that they appear full of life, (though in reality) not having vitality in themselves from the root. But when the rising of Canis takes place, the living are separated from the dead by Canis; for whatsoever plants have not taken root, really undergo putrefaction. This Canis, therefore, he says, as being a certain divine Logos, has been appointed judge of quick and dead. And as (the influence of) Canis is observable in the vegetable productions of this world, so in plants of celestial growth - in men - is beheld the (power of the) Logos. From some such cause, then, Cynosura, the second creation, is set in the firmament as an image of a creation by the Logos. The Dragon, however, in the centre reclines between the two creations, preventing a transition of whatever things are from the great creation to the small creation; and in guarding those that are fixed in the (great) creation, as for instance Engonasis, observing (at the same time) how and in what manner each is constituted in the small creation. And (the Dragon) himself is watched at the head, he says, by Anguitenens. This image, he affirms, is fixed in heaven, being a certain wisdom to those capable of discerning it. If. however, this is obscure, by means of some other image, he says the creation teaches (men) to philosophize, in regard to which Aratus has expressed himself thus:- Neither of Cepheus Iasidas are we the wretched brood. " '4.49 But Aratus says, near this (constellation) is Cepheus, and Cassiepea, and Andromeda, and Perseus, great lineaments of the creation to those who are able to discern them. For he asserts that Cepheus is Adam, Cassiepea Eve, Andromeda the soul of both of these, Perseus the Logos, winged offspring of Jove, and Cetos the plotting monster. Not to any of these. but to Andromeda only does he repair, who slays the Beast; from whom, likewise taking unto himself Andromeda, who had been delivered (and) chained to the Beast, the Logos- that is, Perseus - achieves, be says, her liberation. Perseus, however, is the winged axle that. pierces both poles through the centre of the earth, and turns the world round. The spirit also, that which is in the world, is (symbolized by) Cycnus, a bird - a musical animal near The Bears - type of the Divine Spirit, because that when it approaches the end itself of life, it alone is fitted by nature to sing, on departing with good hope from the wicked creation, (and) offering up hymns unto God. But crabs, and bulls, and lions, and rams, and goats, and kids, and as many other beasts as have their names used for denominating the stars in the firmament, are, he says, images, and exemplars from which the creation, subject to change, obtaining (the different) species, becomes replete with animals of this description. 4.50 Employing these accounts, (the heretics) think to deceive as many of these as devote themselves over-sedulously to the astrologers, from thence striving to construct a system of religion that is widely divergent from the thoughts of these (speculators). Wherefore, beloved, let us avoid the habit of admiring trifles, secured by which the bird (styled) the owl (is captured). For these and other such speculations are, (as it were), dancing, and not Truth. For neither do the stars yield these points of information; but men of their own accord, for the designation of certain stars, thus called them by names, in order that they might become to them easily distinguishable. For what similarity with a bear or lion, or kid, or waterman, or Cepheus, or Andromeda, or the spectres that have names given them in Hades, have the stars that are scattered over the firmament - for we must remember that these men, and the titles themselves, came into existence long after the origin of man -(what, I say, is in common between the two), that the heretics, astonished at the marvel, should thus strive by means of such discourses to strengthen their own opinions? '" None |
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52. Philostratus The Athenian, Life of Apollonius, 7.3 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Astrology, astrologers • astrologers
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 78; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 99
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7.3 ̓Απολλωνίου, κἂν ἄριστα ἑτέρων φαίνηται: τὸ μὲν τοίνυν τοῦ ̓Ελεάτου ἔργον καὶ οἱ τὸν Κότυν ἀπεκτονότες οὔπω ἀξιόλογα, Θρᾷκας γὰρ καὶ Γέτας δουλοῦσθαι μὲν ῥᾴδιον, ἐλευθεροῦν δὲ εὔηθες, οὐδὲ γὰρ τῇ ἐλευθερίᾳ χαίρουσιν, ἅτε, οἶμαι, οὐκ αἰσχρὸν ἡγούμενοι τὸ δουλεύειν. Πλάτων δὲ ὡς μὲν οὐ σοφόν τι ἔπαθε τὰ ἐν Σικελίᾳ διορθούμενος μᾶλλον ἢ τὰ ̓Αθήνησιν, ἢ ὡς εἰκότως ἐπράθη σφαλείς τε καὶ σφήλας, οὐ λέγω διὰ τοὺς δυσχερῶς ἀκροωμένους. τὰ δὲ τοῦ ̔Ρηγίνου πρὸς Διονύσιον μὲν ἐτολμᾶτο τυραννεύοντα οὐ βεβαίως Σικελίας, ὁ δ' ὑπ' ἐκείνου πάντως ἀποθανὼν ἄν, εἰ καὶ μὴ ὑπὸ ̔Ρηγίνων ἐβλήθη, θαυμαστόν, οἶμαι, οὐδὲν ἔπραττε τὸν ὑπὲρ τῆς ἑτέρων ἐλευθερίας θάνατον μᾶλλον ἢ τὸν ὑπὲρ τῆς αὑτοῦ δουλείας αἱρούμενος. Καλλισθένης δὲ τὸ δόξαι κακὸς οὐδ' ἂν νῦν διαφύγοι, τοὺς γὰρ αὐτοὺς ἐπαινέσας καὶ διαβαλὼν ἢ διέβαλεν, οὓς ἐνόμισεν ἐπαίνων ἀξίους, ἢ ἐπῄνεσεν, οὓς ἐχρῆν διαβάλλοντα φαίνεσθαι, καὶ ἄλλως ὁ μὲν καθιστάμενος ἐς τὸ λοιδορεῖσθαι τοῖς ἀγαθοῖς ἀνδράσιν οὐκ ἔχει ἀποδρᾶναι τὸ μὴ οὐ δόξαι βάσκανος, ὁ δὲ τοὺς πονηροὺς κολακεύων ἐπαίνοις αὐτὸς ἀποίσεται τὴν αἰτίαν τῶν ἁμαρτηθέντων σφίσιν, οἱ γὰρ κακοὶ κακίους ἐπαινούμενοι. Διογένης δὲ πρὸ Χαιρωνείας μὲν εἰπὼν ταῦτα πρὸς τὸν Φίλιππον κἂν ἐφύλαξε τὸν ἄνδρα καθαρὸν τῶν ἐπ' ̓Αθηναίους ὅπλων, εἰργασμένοις δ' ἐπιστὰς ὠνείδιζε μέν, οὐ μὴν διωρθοῦτο. Κράτης δὲ καὶ αἰτίαν ἂν λάβοι πρὸς ἀνδρὸς φιλοπόλιδος μὴ ξυναράμενος ̓Αλεξάνδρῳ τῆς βουλῆς, ᾗ ἐς τὸ ἀνοικίσαι τὰς Θήβας ἐχρῆτο. ̓Απολλώνιος δὲ οὔθ' ὑπὲρ πατρίδος κινδυνευούσης δείσας οὔτε τοῦ σώματος ἀπογνοὺς οὔτ' ἐς ἀνοήτους ὑπαχθεὶς λόγους οὔθ' ὑπὲρ Μυσῶν ἢ Γετῶν οὔτε πρὸς ἄνδρα, ὃς ἦρχε νήσου μιᾶς ἢ χώρας οὐ μεγάλης, ἀλλ' ὑφ' ᾧ θάλαττά τε ἦν καὶ γῆ πᾶσα, πρὸς τοῦτον, ἐπειδὴ πικρῶς ἐτυράννευε, παρέταττεν ἑαυτὸν ὑπὲρ τοῦ τῶν ἀρχομένων κέρδους, χρησάμενος μὲν τῇ διανοίᾳ ταύτῃ καὶ πρὸς Νέρωνα, ἡγείσθω δ' οὖν τις ἀκροβολισμοὺς" "
7.3 ὁ μὲν δὴ ἀπῆλθεν, ὁ δ' ̓Απολλώνιος ἀναπαύσας ἑαυτὸν ἐπὶ τῆς κλίνης “ὕπνου” ἔφη “δέομαι, Δάμι, χαλεπὴ γάρ μοι ἡ νὺξ γέγονεν ἀναμνησθῆναι βουλομένῳ ὧν Φραώτου ποτὲ ἤκουσα.” “καὶ μὴν ἐγρηγορέναι τε” εἶπεν “ἐχρῆν μᾶλλον καὶ ξυντάττειν ἑαυτὸν ἐς τὸ παρηγγελμένον μέγα οὕτως ὄν.” “καὶ πῶς ἂν ξυνταττοίμην” ἔφη “μηδέ, τί ἐρήσεται, εἰδώς;” “αὐτοσχεδιάσεις οὖν” εἶπεν “ὑπὲρ τοῦ βίου;” “νὴ Δί',” ἔφη “ὦ Δάμι, αὐτοσχεδίῳ γὰρ αὐτῷ χρῶμαι. ἀλλ' ὅ γε ἀνεμνήσθην τοῦ Φραώτου βούλομαι διελθεῖν πρὸς σέ, χρηστὸν γὰρ ἐς τὰ παρόντα καὶ σοὶ δόξει: τοὺς λέοντας, οὓς τιθασεύουσιν ἄνθρωποι, κελεύει Φραώτης μήτε παίειν, μνησικακεῖν γὰρ αὐτούς, εἰ παίοιντο, μήτε θεραπεύειν, ἀγερώχους γὰρ ἐκ τούτου γίγνεσθαι, ξὺν ἀπειλῇ δὲ μᾶλλον καταψῶντας ἐς εὐάγωγα ἤθη ἄγειν. τοῦτο δὲ οὐχ ὑπὲρ τῶν λεόντων εἶπεν, οὐ γὰρ ὑπὲρ θηρίων ἀγωγῆς ἐσπουδάζομεν, ἀλλ' ἡνίαν ἐπὶ τοὺς τυράννους διδούς, ᾗ χρωμένους οὐκ ἂν ἐκπεσεῖν ἡγεῖτο τοῦ ξυμμέτρου.” “ἄριστα μὲν” ἔφη “ὁ λόγος οὗτος ἐς τὰ τυράννων ἤθη εἴρηται, ἀλλ' ἔστι τις καὶ παρὰ τῷ Αἰσώπῳ λέων ὁ ἐν τῷ σπηλαίῳ, φησὶ δ' αὐτὸν ὁ Αἴσωπος οὐ νοσεῖν μέν, δοκεῖν δέ, καὶ τῶν θηρίων, ἃ ἐφοίτα παρ' αὐτόν, ἅπτεσθαι, τὴν δὲ ἀλώπεκα τί τούτῳ χρησόμεθα, εἰπεῖν, παρ' οὗ μηδὲ ἀναλύει τις, μηδὲ δείκνυταί τι τῶν ἐξιόντων ἴχνος;” καὶ ὁ ̓Απολλώνιος “ἀλλ' ἐγὼ” ἔφη “σοφωτέραν τὴν ἀλώπεκα ἡγούμην ἄν, εἰ παρελθοῦσα ἔσω μὴ ἥλω, ἀλλ' ἐξῆλθε τοῦ σπηλαίου τὰ ἴχνη τὰ ἑαυτῆς δεικνῦσα.”"" None | sup>
7.3 About the conduct of Zeno of Elea then, and about the murder of Cotys there is nothing very remarkable; for as it is easy to enslave Thracians and Getae, so it is an act of folly to liberate them; for indeed they do not appreciate freedom, because, I imagine, they do not esteem slavery to be base. I will not say that Plato somewhat lacked wisdom when he set himself to reform the affairs of Sicily rather than those of Athens, or that he was sold in all fairness when, after deceiving others, he found himself deceived, for I fear to offend my readers. But the despotic sway of Dionysius over Sicily was not solidly based when Phyton of Rhegium made his attempt against him, and in any case he would have been put to death by him, even if the people of that city had not shot their bolts at him; his achievement, then, I think, was by no means wonderful: he only preferred to die in behalf of the liberty of others rather than to endure the death penalty to make himself a slave. And as for Callisthenes, even today he cannot acquit himself of baseness; for in first commending and then attacking one and the same set of people, he either attacked those whom he felt to be worthy of praise, or he praised those whom he ought to have been openly attacking. Moreover a person who sets himself to abuse good men cannot escape the charge of being envious, while he who flatters the wicked by his very praises of them draws down upon his own head the guilt of their misdeeds, for evil men are only rendered more evil when you praise them. And Diogenes, if he had addressed Philip in the way he did before the battle of Chaeronea instead of after it, might have preserved him from the guilt of taking up arms against Athens; but instead of doing so he waited till harm was done, when he could only reproach him, not reform him. As for Crates, he must needs incur the censure of every patriot for not seconding Alexander in his design of recolonizing Thebes. But Apollonius had not to fear for any country that was endangered, nor was he in despair of his own life, nor was he reduced to silly and idle speeches, nor was he championing the cause of Mysians or Getae, nor was he face to face with one who was only sovereign of a single island or of an inconsiderable country, but he confronted one who was master both of sea and land, at a time when his tyranny was harsh and bitter; and he took his stand against the tyrant in behalf of the welfare of the subjects, with the same spirit of purpose as he had taken his stand against Nero.'' None |
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53. Tertullian, On Idolatry, 9.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustine of Hippo, on astrology/astronomy • Jewish culture, astrology/astronomy in • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astronomy, astrology, as angelic teaching
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 299; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
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9.1 We observe among the arts also some professions liable to the charge of idolatry. of astrologers there should be no speaking even; but since one in these days has challenged us, defending on his own behalf perseverance in that profession, I will use a few words. I allege not that he honours idols, whose names he has inscribed on the heaven, to whom he has attributed all God's power; because men, presuming that we are disposed of by the immutable arbitrament of the stars, think on that account that God is not to be sought after. One proposition I lay down: that those angels, the deserters from God, the lovers of women, were likewise the discoverers of this curious art, on that account also condemned by God. Oh divine sentence, reaching even unto the earth in its vigour, whereto the unwitting render testimony! The astrologers are expelled just like their angels. The city and Italy are interdicted to the astrologers, just as heaven to their angels. There is the same penalty of exclusion for disciples and masters. But Magi and astrologers came from the east. We know the mutual alliance of magic and astrology. The interpreters of the stars, then, were the first to announce Christ's birth the first to present Him gifts. By this bond, must I imagine, they put Christ under obligation to themselves? What then? Shall therefore the religion of those Magi act as patron now also to astrologers? Astrology now-a-days, forsooth, treats of Christ - is the science of the stars of Christ; not of Saturn, or Mars, and whomsoever else out of the same class of the dead it pays observance to and preaches? But, however, that science has been allowed until the Gospel, in order that after Christ's birth no one should thence forward interpret any one's nativity by the heaven. For they therefore offered to the then infant Lord that frankincense and myrrh and gold, to be, as it were, the close of worldly sacrifice and glory, which Christ was about to do away. What, then? The dream - sent, doubtless, of the will of God- suggested to the same Magi, namely, that they should go home, but by another way, not that by which they came. It means this: that they should not walk in their ancient path. Not that Herod should not pursue them, who in fact did not pursue them; unwitting even that they had departed by another way, since he was withal unwitting by what way they came. Just so we ought to understand by it the right Way and Discipline. And so the precept was rather, that thence forward they should walk otherwise. So, too, that other species of magic which operates by miracles, emulous even in opposition to Moses, tried God's patience until the Gospel. For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes. The same fate, I believe, would astrologers, too, have met, if any had fallen in the way of the apostles. But yet, when magic is punished, of which astrology is a species, of course the species is condemned in the genus. After the Gospel, you will nowhere find either sophists, Chaldeans, enchanters, diviners, or magicians, except as clearly punished. Where is the wise, where the grammarian, where the disputer of this age? Hath not God made foolish the wisdom of this age? 1 Corinthians 1:20 You know nothing, astrologer, if you know not that you should be a Christian. If you did know it, you ought to have known this also, that you should have nothing more to do with that profession of yours which, of itself, fore-chants the climacterics of others, and might instruct you of its own danger. There is no part nor lot for you in that system of yours. He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven. "" None |
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54. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cicero, on astrology • astrology • astrology,
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 615; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 247; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 265, 267, 274, 275, 276, 277; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 44; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 146
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55. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrology • astrology,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 263; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 166
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56. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Astrology, astrologers • astrology
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 244; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 78
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57. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • astrology • astrology, Babylonian rabbinic attitudes toward • astrology, prohibition of, in some rabbinic traditions
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 217; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 185
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58. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Astrology • astrology, Babylonian rabbinic attitudes toward
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 194; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 133
| 28a אלא חיה אבל שאר נשים מניחין,ר\' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר\' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה\' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר\' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג\' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר\' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה:'' None | 28a with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.,Rabbi Elazar said: Even the biers of other women must not be set down in the street, as it is written: “And Miriam died there and was buried there” (Numbers 20:1), which teaches that the site of her burial was close to the place of her death. Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse Rabbi Elazar said further: Miriam also died by the divine kiss, just like her brother Moses. What is the source for this? This is derived through a verbal analogy between the word “there” stated with regard to Miriam and the word “there” mentioned with regard to Moses. With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). For what reason was it not explicitly stated with regard to her, as it is stated with regard to Moses, that she died “by the mouth of the Lord”? It is because it would be unseemly to say such a thing, that a woman died by way of a divine kiss, and therefore it is not said explicitly.,Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.,§ The Sages taught the following baraita: If one dies suddenly without having been sick, this is death through snatching. If he became sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” (Ezekiel 24:16). And when this prophecy is fulfilled it is written: “So I spoke to the people in the morning and at evening my wife died” (Ezekiel 24:18).,If he was sick for two days and died, this is a quickened death. If he was sick for three days and died, this is a death of rebuke. If he died after being sick for four days, this is a death of reprimand. If one died after a sickness lasting five days, this is the ordinary death of all people.,Rabbi Ḥanin said: What is the verse from which this is derived? It is stated: “Behold, your days approach that you must die” (Deuteronomy 31:14). This verse is expounded in the following manner: “Behold hen” indicates one; “approach karvu,” a plural term, indicates two; “your days yamekha,” also a plural term, indicates another two; and therefore in total this is five. How does the word hen indicate one? Because in the Greek language they call the number one hen.,The Gemara discusses the significance of death at different ages: If one dies when he is fifty years old, this is death through karet, the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is fifty-two years old, this is the death of Samuel from Ramah. If he dies at the age of sixty, this is death at the hand of Heaven.,Mar Zutra said: What is the verse from which this is derived? As it is written: “You shall come to your grave in a ripe age bekhelaḥ” (Job 5:26). The word “ripe age” bekhelaḥ has the numerical value of sixty, and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of seventy has reached old age. One who dies at the age of eighty dies in strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” (Psalms 90:10). Rabba said: Not only is death at the age of fifty a sign of karet, but even death from fifty to sixty years of age is death by karet. And the reason that all of these years were not counted in connection with karet is due to the honor of Samuel from Ramah, who died at the age of fifty-two.,The Gemara relates that when Rav Yosef turned sixty he made a holiday for the Sages. Explaining the cause for his celebration, he said: I have passed the age of karet. Abaye said to him: Master, even though you have passed the karet of years, have you, Master, escaped the karet of days? As previously mentioned, sudden death is also considered to be a form of karet. He said to him: Grasp at least half in your hand, for I have at least escaped one type of karet.,It was related that Rav Huna died suddenly, and the Sages were concerned that this was a bad sign. The Sage Zuga from Hadayeiv taught them the following: They taught these principles only when the deceased had not reached the age of strength, i.e., eighty. But if he had reached the age of strength and then died suddenly, this is death by way of a divine kiss.,Rava said: Length of life, children, and sustece do not depend on one’s merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; one Sage would pray during a drought and rain would fall, and the other Sage would pray and rain would fall.,And nevertheless, their lives were very different. Rav Ḥisda lived for ninety-two years, whereas Rabba lived for only forty years. The house of Rav Ḥisda celebrated sixty wedding feasts, whereas the house of Rabba experienced sixty calamities. In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba.,In the house of Rav Ḥisda there was bread from the finest flour semida even for the dogs, and it was not asked after, as there was so much food. In the house of Rabba, on the other hand, there was coarse barley bread even for people, and it was not found in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that Rava said: These three things I requested from Heaven, two of which were given to me, and one was not given to me: I requested the wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. I also requested the humility of Rabba bar Rav Huna, but it was not given to me.,The Gemara continues its discussion of the deaths of the righteous. Rav Seorim, Rava’s brother, sat before Rava, and he saw that Rava was dozing, i.e., about to die. Rava said to his brother: Master, tell him, the Angel of Death, not to torment me. Knowing that Rava was not afraid of the Angel of Death, Rav Seorim said to him: Master, are you not a friend of the Angel of Death? Rava said to him: Since my fate has been handed over to him, and it has been decreed that I shall die, the Angel of Death no longer pays heed to me. Rav Seorim said to Rava: Master, appear to me in a dream after your death. And Rava appeared to him. Rav Seorim said to Rava: Master, did you have pain in death? He said to him: Like the prick of the knife when letting blood.,It was similarly related that Rava sat before Rav Naḥman, and he saw that Rav Naḥman was dozing, i.e., slipping into death. Rav Naḥman said to Rava: Master, tell the Angel of Death not to torment me. Rava said to him: Master, are you not an important person who is respected in Heaven? Rav Naḥman said to him: In the supernal world who is important? Who is honorable? Who is complete?,Rava said to Rav Naḥman: Master, appear to me in a dream after your death. And he appeared to him. Rava said to him: Master, did you have pain in death? Rav Naḥman said to him: Like the removal of hair from milk, which is a most gentle process. But nevertheless, were the Holy One, Blessed be He, to say to me: Go back to that world, the physical world, as you were, I would not want to go, for the fear of the Angel of Death is great. And I would not want to go through such a terrifying experience a second time.,The Gemara relates that Rabbi Elazar was once eating teruma, when the Angel of Death appeared to him. He said to the Angel of Death: I am eating teruma; is it not called sacred? It would be inappropriate for me to die now and thereby defile this sacred teruma. The Angel of Death accepted his argument and left him. The moment passed, and he lived for some time afterward.,It was similarly related that the Angel of Death once appeared to Rav Sheshet in the marketplace. Rav Sheshet said to the Angel of Death: Shall I die in the market like an animal? Come to my house and kill me there like a human being.,So too, the Angel of Death appeared to Rav Ashi in the marketplace. Rav Ashi said to the Angel of Death: Give me thirty days so that I may review my studies, for you say above: Fortunate is he who comes here to Heaven with his learning in his hand. On the thirtieth day the Angel of Death came to take him. Rav Ashi said to the Angel of Death: What is all of this? Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: The foot of Rav Huna bar Natan is pushing you, as he is ready to succeed you as the leader of the generation, and one sovereignty does not overlap with its counterpart, even by one hairbreadth. Therefore, you cannot live any longer.,The Angel of Death was unable to take Rav Ḥisda because his mouth was never silent from study. So the Angel of Death went and sat on the cedar column that supported the roof of the study hall of the Sages. The cedar cracked and Rav Ḥisda was silent for a moment, as he was startled by the sound. At that point the Angel of Death was able to take him.,The Angel of Death could not come near Rabbi Ḥiyya, owing to his righteousness. One day the Angel of Death appeared to him as a poor person. He came and knocked on the door. He said to Rabbi Ḥiyya: Bring out bread for me, and he took out bread for him. The Angel of Death then said to Rabbi Ḥiyya: Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, i.e., upon me, and give me what I want? The Angel of Death then revealed his identity to him, and showed him a fiery rod in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya surrendered himself to him.'' None |
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59. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Astrology • Chaldaeans (astrologers) • Jewish culture, astrology/astronomy in • Josephus, on astronomy/astrology • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • Philo of Alexandria, on astronomy/astrology • Shmuel (amora), astrological expertise of • astrology • astrology, Babylonian rabbinic attitudes toward • astrology, Christian attitudes toward • astrology, as a means of determining God’s will • astrology, prohibition of, in some rabbinic traditions • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • mitzvot, ability of, to neutralize power of astrology
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 300; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 190, 199; Neusner (2004), The Idea of History in Rabbinic Judaism, 288; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 40; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 133
| 156a רבי יוסי בר\' יהודה היא והנ"מ הוא דמשני היכי משני א"ר חסדא על יד על יד,ושוין שבוחשין את השתית בשבת ושותים זיתום המצרי והאמרת אין גובלין ל"ק הא בעבה הא ברכה והני מילי הוא דמשני,היכי משני אמר רב יוסף בחול נותן את החומץ ואח"כ נותן את השתית בשבת נותן את השתית ואח"כ נותן את החומץ לוי בריה דרב הונא בר חייא אשכחיה לגבלא דבי נשיה דקא גביל וספי ליה לתוריה בטש ביה אתא אבוה אשכחיה א"ל הכי אמר אבוה דאמך משמיה דרב ומנו רבי ירמיה בר אבא גובלין ולא מספין ודלא לקיט בלישניה מהלקיטין ליה וה"מ הוא דמשני,היכי משני אמר רב יימר בר שלמיא משמיה דאביי שתי וערב והא לא מערב שפיר אמר רב יהודה מנערו לכלי,כתיב אפינקסיה דזעירי אמרית קדם רבי ומנו רבי חייא מהו לגבל אמר אסור מהו לפרק אמר מותר אמר רב מנשיא חד קמי חד תרי קמי תרי שפיר דמי תלתא קמי תרי אסור רב יוסף אמר קב ואפילו קביים עולא אמר כור ואפילו כוריים,כתיב אפינקסיה דלוי אמרית קדם רבי ומנו רבינו הקדוש על דהוו גבלין שתיתא בבבל והוה צוח רבי ומנו רבינו הקדוש על דהוו גבלין שתיתא ולית דשמיע ליה ולית חילא בידיה למיסר מדרבי יוסי בר\' יהודה,כתיב אפינקסיה דרבי יהושע בן לוי האי מאן דבחד בשבא יהי גבר ולא חדא ביה,מאי ולא חדא ביה אילימא ולא חד לטיבו והאמר רב אשי אנא בחד בשבא הואי אלא לאו חדא לבישו והאמר רב אשי אנא ודימי בר קקוזתא הוויין בחד בשבא אנא מלך והוא הוה ריש גנבי אלא אי כולי לטיבו אי כולי לבישו (מאי טעמא דאיברו ביה אור וחושך),האי מאן דבתרי בשבא יהי גבר רגזן מ"ט משום דאיפליגו ביה מיא האי מאן דבתלתא בשבא יהי גבר עתיר וזנאי יהא מ"ט משום דאיברו ביה עשבים האי מאן דבארבעה בשבא יהי גבר חכים) ונהיר מ"ט משום דאיתלו ביה מאורות,האי מאן דבחמשה בשבא יהי גבר גומל חסדים מ"ט משום דאיברו ביה דגים ועופות האי מאן דבמעלי שבתא יהי גבר חזרן אמר ר"נ בר יצחק חזרן במצות האי מאן דבשבתא יהי בשבתא ימות על דאחילו עלוהי יומא רבא דשבתא אמר רבא בר רב שילא וקדישא רבא יתקרי,אמר להו רבי חנינא פוקו אמרו ליה לבר ליואי לא מזל יום גורם אלא מזל שעה גורם האי מאן דבחמה יהי גבר זיותן יהי אכיל מדיליה ושתי מדיליה ורזוהי גליין אם גניב לא מצלח האי מאן דבכוכב נוגה יהי גבר עתיר וזנאי יהי מ"ט משום דאיתיליד ביה נורא האי מאן דבכוכב יהי גבר נהיר וחכים משום דספרא דחמה הוא האי מאן דבלבנה יהי גבר סביל מרעין בנאי וסתיר סתיר ובנאי אכיל דלא דיליה ושתי דלא דיליה ורזוהי כסיין אם גנב מצלח האי מאן דבשבתאי יהי גבר מחשבתיה בטלין ואית דאמרי כל דמחשבין עליה בטלין האי מאן דבצדק יהי גבר צדקן אמר ר"נ בר יצחק וצדקן במצות האי מאן דבמאדים יהי גבר אשיד דמא א"ר אשי אי אומנא אי גנבא אי טבחא אי מוהלא אמר רבה אנא במאדים הואי אמר אביי מר נמי עניש וקטיל,איתמר רבי חנינא אומר מזל מחכים מזל מעשיר ויש מזל לישראל רבי יוחנן אמר אין מזל לישראל ואזדא רבי יוחנן לטעמיה דא"ר יוחנן מניין שאין מזל לישראל שנאמר (ירמיהו י, ב) כה אמר ה\' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה הם יחתו ולא ישראל,ואף רב סבר אין מזל לישראל דאמר רב יהודה אמר רב מניין שאין מזל לישראל שנאמר (בראשית טו, ה) ויוצא אותו החוצה אמר אברהם לפני הקב"ה רבש"ע (בראשית טו, ג) בן ביתי יורש אותי אמר לו לאו (בראשית טו, ד) כי אם אשר יצא ממעיך,אמר לפניו רבש"ע נסתכלתי באיצטגנינות שלי ואיני ראוי להוליד בן אמר ליה צא מאיצטגנינות שלך שאין מזל לישראל מאי דעתיך' ' None | 156a It is the opinion of Rabbi Yosei, son of Rabbi Yehuda. And this leniency applies only in a case where one alters the way that he kneads. The Gemara asks: How does one alter the manner in which he kneads? Rav Ḥisda said: One does not knead the dough all at once but rather a little bit at a time.,It was also taught: And they agree that one may mix the shatit, roasted barley to which honey is added, on Shabbat, and drink Egyptian beer, as it is not considered to be for medicinal purposes. The Gemara asks: Didn’t you say: One may not knead? That contradicts the statement that they agree that it is permitted to stir the shatit. The Gemara answers: This is not difficult, as there is a distinction between the cases. This dispute with regard to shatit is referring to mixing a thick mixture, which is similar to kneading. However, that statement where they agree that mixing is permitted is referring to a soft, thin mixture that cannot be kneaded. And all of these statements are referring to a case where one alters the way he kneads or stirs.,The Gemara asks: How does one alter the manner in which he performs these actions? Rav Yosef said: On a weekday one first places the vinegar in a vessel and then places the shatit. On Shabbat one first places the shatit and then places the vinegar. The Gemara relates that Levi, son of Rav Huna bar Ḥiyya, found the one who kneads in his parents’ home kneading bran on Shabbat and feeding it to his ox. He kicked him so that he would stop. When his father came and found him, he said to him: This is what your mother’s father said in the name of Rav. The Gemara interjects: And who is his mother’s father? It is Rabbi Yirmeya bar Abba, who said: One may knead but not feed animals, and a calf that does not take the food with its tongue may be fed on Shabbat. And this applies only when one alters the manner in which he does so.,The Gemara asks: How does one alter the manner in which he does so? Rav Yeimar bar Shelamya said in the name of Abaye: One moves the ladle or stirring utensil in the directions of warp and woof. The Gemara asks: Isn’t it the case that it will not mix well, so what is the point of stirring it that way? Rav Yehuda said: It means that one pours it into another vessel and in the process it is mixed.,It was written in Ze’eiri’s notebook: I said before my rabbi, and the Gemara asks: And who is his rabbi? It is Rabbi Ḥiyya. And Ze’eiri said before him: What is the ruling? Is it permitted to knead on Shabbat? He said: It is prohibited. What is the ruling with regard to emptying food from a vessel before one animal to place it before another animal? He said: It is permitted. Rav Menashya said: Placing one trough before one animal or two troughs before two animals, one may well do so. Placing three troughs before two animals is prohibited, because it is considered to be superfluous labor as he is bringing the animals more food than they need. Rav Yosef said: It is permitted to add a kav of additional food or even two kav. Ulla said: One may add a kor or even two kor and there is no need for concern.,It was written in Levi’s notebook: I said before my rabbi, and the Gemara asks: And who is his rabbi? It is our holy Rabbi, Rabbi Yehuda HaNasi. Levi spoke about the fact that people would knead shatit in Babylonia, and my rabbi, and who is it, our holy Rabbi, cried in protest over the fact that people would knead shatit. And there was no one who listened to him, and he did not have the power to prohibit it due to the people’s reliance on the opinion of Rabbi Yosei, son of Rabbi Yehuda, who permitted doing so.,After citing relevant halakhot written in the notebooks of various Sages, the Gemara relates that it was written in Rabbi Yehoshua ben Levi’s notebook: One who was born on the first day of the week, Sunday, will be a person and there will not be one in him.,The Gemara asks: What is the meaning of the phrase: There will not be one in him? If you say that there is not one quality for the best, that cannot be, as Rav Ashi said: I was born on the first day of the week, and one cannot say that there was nothing good about him. Rather, it must mean that there is not one quality for the worst. Didn’t Rav Ashi say: I and Dimi bar Kakuzta were both born on the first day of the week. I became a king, the head of a yeshiva, and he became the head of a gang of thieves, clearly a negative quality. Rather, one born on a Sunday is either completely for the best or completely for the worst. What is the reason for this? It is because both light and darkness were created on the first day of Creation.,One who was born on the second day of the week, Monday, will be a short-tempered person. What is the reason for this? It is because on that day, the second day of Creation, the upper and lower waters were divided. Therefore, it is a day of contentiousness. r One who was born on the third day of the week will be a rich man and a promiscuous person. What is the reason for this? It is because on that day, the third day, vegetation was created. It grows abundantly but is also mixed together without boundaries between the grass and the plants. rOne who was born on the fourth day of the week will be a wise and enlightened person. What is the reason for this? It is because the heavenly lights were hung in the heavens on that day, and wisdom is likened to light.,One who was born on the fifth day of the week will be a person who performs acts of kindness. What is the reason for this? It is because on that day the fish and fowl were created, and they do not receive their sustece by performing work for people. They are sustained by the kindness of God alone. rOne who was born on the sixth day of the week will be a seeker. Rav Naḥman bar Yitzḥak said that this means that he will be one who seeks out mitzvot, as most of the activity on Friday involves preparation for Shabbat. rOne who was born on Shabbat will die on Shabbat, because they desecrated the great day of Shabbat on his behalf. Rava bar Rav Sheila said: And he will be called a person of great sanctity because he was born on the sacred day of Shabbat.,Rabbi Ḥanina said to his students who heard all this: Go and tell the son of Leiva’i, Rabbi Yehoshua ben Levi: It is not the constellation of the day of the week that determines a person’s nature; rather, it is the constellation of the hour that determines his nature. rOne who was born under the influence of the sun will be a radiant person; he will eat from his own resources and drink from his own resources, and his secrets will be exposed. If he steals he will not succeed, because he will be like the sun that shines and is revealed to all. rOne who was born under the influence of Venus will be a rich and promiscuous person. What is the reason for this? Because fire was born during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually. rOne who was born under the influence of Mercury will be an enlightened and expert man, because Mercury is the sun’s scribe, as it is closest to the sun. rOne who was born under the influence of the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. He will be a man who eats not from his own resources and drinks not from his own resources, and whose secrets are hidden. If he steals he will succeed, as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden. rOne who was born under the influence of Saturn will be a man whose thoughts are for naught. And some say that everything that others think about him and plan to do to him is for naught. r One who was born under the influence of Jupiter tzedek will be a just person tzadkan. Rav Naḥman bar Yitzḥak said: And just in this context means just in the performance of mitzvot. rOne who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser. Rabba said: I was born under the influence of Mars and I do not perform any of those activities. Abaye said: My Master also punishes and kills as a judge.,It was stated that Rabbi Ḥanina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constellation for the Jewish people that influences them. Rabbi Yoḥa said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yoḥa follows his own reasoning, as Rabbi Yoḥa said: From where is it derived that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people.,And Rav also holds that there is no constellation for the Jewish people, as Rav Yehuda said that Rav said: From where is it derived that there is no constellation for the Jewish people? As it is stated with regard to Abraham: “And He brought him outside, and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be” (Genesis 15:5). The Sages derived from this that Abraham said before the Holy One, Blessed be He: Master of the Universe, “Behold, You have given me no offspring, and one born in my house is to be my heir” (Genesis 15:3). The Holy One, Blessed be He, said to him: No. “And, behold, the word of the Lord came to him, saying: This man shall not be your heir; rather, one that will come forth from your own innards shall be your heir” (Genesis 15:4).,Abraham said before Him: Master of the Universe, I looked at my astrological map, and according to the configuration of my constellations I am not fit to have a son. The Holy One, Blessed be He, said to him: Emerge from your astrology, as the verse states: “And He brought him outside,” as there is no constellation for Israel. What is your thinking?' ' None |
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60. Diogenes Laertius, Lives of The Philosophers, 7.149 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • astrology
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 617; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 287
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7.149 Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence.'' None |
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61. Origen, Against Celsus, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • astrology, • astrology, planets • astrology, weekdays • astronomy, astrology, star
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 114; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 283; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 243; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 210
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6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "" None |
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62. Porphyry, On The Cave of The Nymphs, 6, 22-28 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • Astronomy/astrology • Plato, against astrological determinism • Porphyry, on astrology • astrology • astrology, in Porphyry • astrology, planets • astrology, star signs • determinism, astrological
Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 94, 98, 101, 127; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 30, 34, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 185, 186, 212, 213; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 198; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 214
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6 This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. ' ' None |
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63. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Abraham, as an astrologer • Augustine of Hippo, on astrology/astronomy • Eusebius of Caesarea, on astrology/astronomy • Gregory of Nazianzus, on astrology/astronomy • Jewish culture, astrology/astronomy in • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • Origen, on astrology/astronomy • astrology • astrology/astrologers • astrology/astronomy/Zodiac, Gregory of Nazianzus on • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astronomy and astrology • healing and medicines, and astrology
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 217; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 296; Gruen (2011), Rethinking the Other in Antiquity, 330; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 180; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 298; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 335
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64. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ambrose of Milan, astrology, critique of • Artagnes Heracles Ares astronomy, astrology, and astral lore • Augustine of Hippo, on pagan divination, astrological divination, critique of • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Augustine on astrology • Cicero, Augustine’s critique of astrology and • Cicero, astrology, critique of • Origen, and astrology • astrology • astrology, • astronomy/astrology, Augustine’s critique of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 431, 435; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 164, 166, 169, 175; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 297; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 247; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 68
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65. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Astrology • Astrology / astral religion • Astrology and astrologers, horoscope in Abydos graffito • Astrology and astrologers, terminology in gods arrival ritual • astrology and astral magic • astrology and horoscopes • astrology, • astronomy, astrology, star
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 71, 115, 118, 121, 150, 199; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 153; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 262, 265; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 173, 265, 266, 267, 364, 366, 370, 404; Johnston (2008), Ancient Greek Divination, 157, 169; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 237, 238, 239, 240, 241, 242, 243, 244; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 496, 743
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66. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • Cicero, on astrology • Plotinus, on astrology • Porphyry, on astrology • astrology • astrology, • astrology, in Porphyry
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 186, 187, 188; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212, 258, 260, 261, 262; Dillon and Timotin (2015), Platonic Theories of Prayer, 176; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 246; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 266; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 136, 148, 149, 150; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 423, 424, 425, 426; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 187, 197; Schibli (2002), Hierocles of Alexandria, 330; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33, 172
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67. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Astrology / astral religion • Porphyry, on astrology • astrology, in Porphyry
Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 153; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 200
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68. Ammianus Marcellinus, History, 29.1.29-29.1.32, 29.2.6 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Astrology and astrologers, Libanius and astrology • Astrology, astrologers • Libanius, and astrologers/diviners • astrology, and fatum • astrology, successful/inappropriate
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 249, 271; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 712; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 65, 79, 143
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29.1.29 O most honoured judges, we constructed from laurel twigs under dire auspices this unlucky little table which you see, in the likeness of the Delphic tripod, and having duly consecrated it by secret incantations, after many long-continued rehearsals we at length made it work. Now the manner of its working, whenever it was consulted about hidden matters, was as follows. 29.1.30 It was placed in the middle of a house purified thoroughly with Arabic perfumes; on it was placed a perfectly round plate made of various metallic substances. Around its outer rim the written forms of the twenty-four letters of the alphabet were skilfully engraved, separated from one another by carefully measured spaces. 29.1.31 Then a man clad in linen garments, shod also in linen sandals and having a fillet wound about his head, carrying twigs from a tree of good omen, after propitiating in a set formula the divine power from whom predictions come, having full knowledge of the ceremonial, stood over the tripod as priest and set swinging a hanging ring fitted to a very fine linen Valesius read carbasio, which would correspond to the linen garments and sandals; the Thes. Ling. Lat. reads carpathio = linteo . thread and consecrated with mystic arts. This ring, passing over the designated intervals in a series of jumps, and falling upon this and that letter which detained it, made hexameters corresponding with the questions and completely finished in feet and rhythm, like the Pythian verses which we read, or those given out from the oracles of the Branchidae. The descendants of a certain Branchus, a favourite of Apollo, who were at first in charge of the oracle at Branchidae, later called oraculum Apollinis Didymei (Mela, i. 17, 86), in the Milesian territory; cf. Hdt. i. 1 57. The rings had magic powers, cf. Cic., De off. iii. 9, 38; Pliny, N. H. xxxiii. 8. Some writers give a different account of the method of divination used by the conspirators. 29.1.32 When we then and there inquired, what man will succeed the present emperor ?, since it was said that he would be perfect in every particular, and the ring leaped forward and lightly touched the two syllables θεο, adding the next letter, of the name, i.e. δ. The prediction would apply equally well to Theodosius, who actually succeeded Valens. then one of those present cried out that by the decision of inevitable fate Theodorus was meant. And there was no further investigation of the matter; for it was agreed among us that he was the man who was sought.
29.2.6 Amid the crash of so many ruins Heliodorus, that hellish contriver with Palladius of all evils, being a mathematician I.e., an astrologer, a caster of nativities. (in the parlance of the vulgar) and pledged by secret instructions from the imperial court, after he had been cajoled by every enticement of kindness to induce him to reveal what he knew or could invent, now put forth his deadly stings.'' None |
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69. Augustine, Confessions, 4.3.4-4.3.6, 5.3.3, 7.6, 7.6.8-7.6.9 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ambrose of Milan, on astrology • Astrology, astrologers • Augustine of Hippo, on astrology/astronomy • Augustine of Hippo, on pagan divination, astrological divination, critique of • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Augustine, on astrology, astronomy • Cicero, Augustine’s critique of astrology and • Cicero, astrology, critique of • Eusebius of Caesarea, on astrology/astronomy • Gregory of Nazianzus, on astrology/astronomy • Jewish culture, astrology/astronomy in • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • Origen, on astrology/astronomy • Ptolemy, astrology, critique of • astrology • astrology, • astrology, twins • astrology/astronomy/Zodiac, Gregory of Nazianzus on • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astronomy/astrology, Augustine’s critique of • astronomy/astrology, taboos associated with practice of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426, 428, 433, 435; Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 97, 104, 105, 123, 324, 326; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 262; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 296; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 136; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 72; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 128
| 7.6 8. Now also had I repudiated the lying divinations and impious absurdities of the astrologers. Let Your mercies, out of the depth of my soul, confess unto you for this also, O my God. For Thou, Thou altogether - for who else is it that calls us back from the death of all errors, but that Life which knows not how to die, and the Wisdom which, requiring no light, enlightens the minds that do, whereby the universe is governed, even to the fluttering leaves of trees?- You provided also for my obstinacy wherewith I struggled with Vindicianus, an acute old man, and Nebridius, a young one of remarkable talent; the former vehemently declaring, and the latter frequently, though with a certain measure of doubt, saying, That no art existed by which to foresee future things, but that men's surmises had oftentimes the help of luck, and that of many things which they foretold some came to pass unawares to the predictors, who lighted on it by their oft speaking. Thou, therefore, provided a friend for me, who was no negligent consulter of the astrologers, and yet not thoroughly skilled in those arts, but, as I said, a curious consulter with them; and yet knowing somewhat, which he said he had heard from his father, which, how far it would tend to overthrow the estimation of that art, he knew not. This man, then, by name Firminius, having received a liberal education, and being well versed in rhetoric, consulted me, as one very dear to him, as to what I thought on some affairs of his, wherein his worldly hopes had risen, viewed with regard to his so-called constellations; and I, who had now begun to lean in this particular towards Nebridius' opinion, did not indeed decline to speculate about the matter, and to tell him what came into my irresolute mind, but still added that I was now almost persuaded that these were but empty and ridiculous follies. Upon this he told me that his father had been very curious in such books, and that he had a friend who was as interested in them as he was himself, who, with combined study and consultation, fanned the flame of their affection for these toys, insomuch that they would observe the moment when the very dumb animals which bred in their houses brought forth, and then observed the position of the heavens with regard to them, so as to gather fresh proofs of this so-called art. He said, moreover, that his father had told him, that at the time his mother was about to give birth to him (Firminius), a female servant of that friend of his father's was also great with child, which could not be hidden from her master, who took care with most diligent exactness to know of the birth of his very dogs. And so it came to pass that (the one for his wife, and the other for his servant, with the most careful observation, calculating the days and hours, and the smaller divisions of the hours) both were delivered at the same moment, so that both were compelled to allow the very selfsame constellations, even to the minutest point, the one for his son, the other for his young slave. For so soon as the women began to be in travail, they each gave notice to the other of what was fallen out in their respective houses, and had messengers ready to dispatch to one another so soon as they had information of the actual birth, of which they had easily provided, each in his own province, to give instant intelligence. Thus, then, he said, the messengers of the respective parties met one another in such equal distances from either house, that neither of them could discern any difference either in the position of the stars or other most minute points. And yet Firminius, born in a high estate in his parents' house, ran his course through the prosperous paths of this world, was increased in wealth, and elevated to honours; whereas that slave - the yoke of his condition being unrelaxed - continued to serve his masters, as Firminius, who knew him, informed me. 9. Upon hearing and believing these things, related by so reliable a person, all that resistance of mine melted away; and first I endeavoured to reclaim Firminius himself from that curiosity, by telling him, that upon inspecting his constellations, I ought, were I to foretell truly, to have seen in them parents eminent among their neighbours, a noble family in its own city, good birth, becoming education, and liberal learning. But if that servant had consulted me upon the same constellations, since they were his also, I ought again to tell him, likewise truly, to see in them the meanness of his origin, the abjectness of his condition, and everything else altogether removed from and at variance with the former. Whence, then, looking upon the same constellations, I should, if I spoke the truth, speak diverse things, or if I spoke the same, speak falsely; thence assuredly was it to be gathered, that whatever, upon consideration of the constellations, was foretold truly, was not by art, but by chance; and whatever falsely, was not from the unskillfulness of the art, but the error of chance. 10. An opening being thus made, I ruminated within myself on such things, that no one of those dotards (who followed such occupations, and whom I longed to assail, and with derision to confute) might urge against me that Firminius had informed me falsely, or his father him: I turned my thoughts to those that are born twins, who generally come out of the womb so near one to another, that the small distance of time between them - how much force soever they may contend that it has in the nature of things - cannot be noted by human observation, or be expressed in those figures which the astrologer is to examine that he may pronounce the truth. Nor can they be true; for, looking into the same figures, he must have foretold the same of Esau and Jacob, whereas the same did not happen to them. He must therefore speak falsely; or if truly, then, looking into the same figures, he must not speak the same things. Not then by art, but by chance, would he speak truly. For Thou, O Lord, most righteous Ruler of the universe, the inquirers and inquired of knowing it not, work by a hidden inspiration that the consulter should hear what, according to the hidden deservings of souls, he ought to hear, out of the depth of Your righteous judgment, to whom let not man say, What is this? or Why that? Let him not say so, for he is man. "
4.3.4 4. Those impostors, then, whom they designate Mathematicians, I consulted without hesitation, because they used no sacrifices, and invoked the aid of no spirit for their divinations, which art Christian and true piety fitly rejects and condemns. For good it is to confess unto You, and to say, Be merciful unto me, heal my soul, for I have sinned against You; and not to abuse Your goodness for a license to sin, but to remember the words of the Lord, Behold, you are made whole; sin no more, lest a worse thing come unto you. John 5:14 All of which salutary advice they endeavour to destroy when they say, The cause of your sin is inevitably determined in heaven; and, This did Venus, or Saturn, or Mars; in order that man, forsooth, flesh and blood, and proud corruption, may be blameless, while the Creator and Ordainer of heaven and stars is to bear the blame. And who is this but You, our God, the sweetness and well-spring of righteousness, who renderest to every man according to his deeds, and despisest not a broken and a contrite heart! 5. There was in those days a wise man, very skilful in medicine, and much renowned therein, who had with his own proconsular hand put the Agonistic garland upon my distempered head, not, though, as a physician; for this disease You alone heal, who resistest the proud, and givest grace to the humble. But did You fail me even by that old man, or forbear from healing my soul? For when I had become more familiar with him, and hung assiduously and fixedly on his conversation (for though couched in simple language, it was replete with vivacity, life, and earnestness), when he had perceived from my discourse that I was given to books of the horoscope-casters, he, in a kind and fatherly manner, advised me to throw them away, and not vainly bestow the care and labour necessary for useful things upon these vanities; saying that he himself in his earlier years had studied that art with a view to gaining his living by following it as a profession, and that, as he had understood Hippocrates, he would soon have understood this, and yet he had given it up, and followed medicine, for no other reason than that he discovered it to be utterly false, and he, being a man of character, would not gain his living by beguiling people. But you, says he, who hast rhetoric to support yourself by, so that you follow this of free will, not of necessity - all the more, then, ought you to give me credit herein, who laboured to attain it so perfectly, as I wished to gain my living by it alone. When I asked him to account for so many true things being foretold by it, he answered me (as he could) that the force of chance, diffused throughout the whole order of nature, brought this about. For if when a man by accident opens the leaves of some poet, who sang and intended something far different, a verse oftentimes fell out wondrously apposite to the present business, it were not to be wondered at, he continued, if out of the soul of man, by some higher instinct, not knowing what goes on within itself, an answer should be given by chance, not art, which should coincide with the business and actions of the questioner. 6. And thus truly, either by or through him, You looked after me. And You delineated in my memory what I might afterwards search out for myself. But at that time neither he, nor my most dear Nebridius, a youth most good and most circumspect, who scoffed at that whole stock of divination, could persuade me to forsake it, the authority of the authors influencing me still more; and as yet I had lighted upon no certain proof- such as I sought - whereby it might without doubt appear that what had been truly foretold by those consulted was by accident or chance, not by the art of the star-gazers. 4.3.6 4. Those impostors, then, whom they designate Mathematicians, I consulted without hesitation, because they used no sacrifices, and invoked the aid of no spirit for their divinations, which art Christian and true piety fitly rejects and condemns. For good it is to confess unto You, and to say, Be merciful unto me, heal my soul, for I have sinned against You; and not to abuse Your goodness for a license to sin, but to remember the words of the Lord, Behold, you are made whole; sin no more, lest a worse thing come unto you. John 5:14 All of which salutary advice they endeavour to destroy when they say, The cause of your sin is inevitably determined in heaven; and, This did Venus, or Saturn, or Mars; in order that man, forsooth, flesh and blood, and proud corruption, may be blameless, while the Creator and Ordainer of heaven and stars is to bear the blame. And who is this but You, our God, the sweetness and well-spring of righteousness, who renderest to every man according to his deeds, and despisest not a broken and a contrite heart! 5. There was in those days a wise man, very skilful in medicine, and much renowned therein, who had with his own proconsular hand put the Agonistic garland upon my distempered head, not, though, as a physician; for this disease You alone heal, who resistest the proud, and givest grace to the humble. But did You fail me even by that old man, or forbear from healing my soul? For when I had become more familiar with him, and hung assiduously and fixedly on his conversation (for though couched in simple language, it was replete with vivacity, life, and earnestness), when he had perceived from my discourse that I was given to books of the horoscope-casters, he, in a kind and fatherly manner, advised me to throw them away, and not vainly bestow the care and labour necessary for useful things upon these vanities; saying that he himself in his earlier years had studied that art with a view to gaining his living by following it as a profession, and that, as he had understood Hippocrates, he would soon have understood this, and yet he had given it up, and followed medicine, for no other reason than that he discovered it to be utterly false, and he, being a man of character, would not gain his living by beguiling people. But you, says he, who hast rhetoric to support yourself by, so that you follow this of free will, not of necessity - all the more, then, ought you to give me credit herein, who laboured to attain it so perfectly, as I wished to gain my living by it alone. When I asked him to account for so many true things being foretold by it, he answered me (as he could) that the force of chance, diffused throughout the whole order of nature, brought this about. For if when a man by accident opens the leaves of some poet, who sang and intended something far different, a verse oftentimes fell out wondrously apposite to the present business, it were not to be wondered at, he continued, if out of the soul of man, by some higher instinct, not knowing what goes on within itself, an answer should be given by chance, not art, which should coincide with the business and actions of the questioner. 6. And thus truly, either by or through him, You looked after me. And You delineated in my memory what I might afterwards search out for myself. But at that time neither he, nor my most dear Nebridius, a youth most good and most circumspect, who scoffed at that whole stock of divination, could persuade me to forsake it, the authority of the authors influencing me still more; and as yet I had lighted upon no certain proof- such as I sought - whereby it might without doubt appear that what had been truly foretold by those consulted was by accident or chance, not by the art of the star-gazers. ' "
5.3.3 3. Let me lay bare before my God that twenty-ninth year of my age. There had at this time come to Carthage a certain bishop of the Manich ans, by name Faustus, a great snare of the devil, and in any were entangled by him through the allurement of his smooth speech; the which, although I did commend, yet could I separate from the truth of those things which I was eager to learn. Nor did I esteem the small dish of oratory so much as the science, which this their so praised Faustus placed before me to feed upon. Fame, indeed, had before spoken of him to me, as most skilled in all becoming learning, and pre-eminently skilled in the liberal sciences. And as I had read and retained in memory many injunctions of the philosophers, I used to compare some teachings of theirs with those long fables of the Manich ans and the former things which they declared, who could only prevail so far as to estimate this lower world, while its lord they could by no means find out, Wisdom 13:9 seemed to me the more probable. For You are great, O Lord, and hast respect unto the lowly, but the proud You know afar off. Nor do You draw near but to the contrite heart, nor are You found by the proud, - not even could they number by cunning skill the stars and the sand, and measure the starry regions, and trace the courses of the planets. 4. For with their understanding and the capacity which You have bestowed upon them they search out these things; and much have they found out, and foretold many years before - the eclipses of those luminaries, the sun and moon, on what day, at what hour, and from how many particular points they were likely to come. Nor did their calculation fail them; and it came to pass even as they foretold. And they wrote down the rules found out, which are read at this day; and from these others foretell in what year and in what month of the year, and on what day of the month, and at what hour of the day, and at what quarter of its light, either moon or sun is to be eclipsed, and thus it shall be even as it is foretold. And men who are ignorant of these things marvel and are amazed, and they that know them exult and are exalted; and by an impious pride, departing from You, and forsaking Your light, they foretell a failure of the sun's light which is likely to occur so long before, but see not their own, which is now present. For they seek not religiously whence they have the ability where-with they seek out these things. And finding that You have made them, they give not themselves up to You, that You may preserve what You have made, nor sacrifice themselves to You, even such as they have made themselves to be; nor do they slay their own pride, as fowls of the air, nor their own curiosities, by which (like the fishes of the sea) they wander over the unknown paths of the abyss, nor their own extravagance, as the beasts of the field, that Thou, Lord, a consuming fire, Deuteronomy 4:24 may burn up their lifeless cares and renew them immortally. 5. But the way - Your Word, John 1:3 by whom Thou made these things which they number, and themselves who number, and the sense by which they perceive what they number, and the judgment out of which they number - they knew not, and that of Your wisdom there is no number. But the Only-begotten has been made unto us wisdom, and righteousness, and sanctification, 1 Corinthians 1:30 and has been numbered among us, and paid tribute to C sar. Matthew 17:27 This way, by which they might descend to Him from themselves, they knew not; nor that through Him they might ascend unto Him. This way they knew not, and they think themselves exalted with the stars Isaiah 14:13 and shining, and lo! They fell upon the earth, Revelation 12:4 and their foolish heart was darkened. Romans 1:21 They say many true things concerning the creature; but Truth, the Artificer of the creature, they seek not with devotion, and hence they find Him not. Or if they find Him, knowing that He is God, they glorify Him not as God, neither are they thankful, Romans 1:21 but become vain in their imaginations, and say that they themselves are wise, Romans 1:22 attributing to themselves what is Yours; and by this, with most perverse blindness, they desire to impute to You what is their own, forging lies against You who art the Truth, and changing the glory of the incorruptible God into an image made like corruptible man, and to birds, and four-footed beasts, and creeping things, Romans 1:23 - changing Your truth into a lie, and worshipping and serving the creature more than the Creator. Romans 1:25 6. Many truths, however, concerning the creature did I retain from these men, and the cause appeared to me from calculations, the succession of seasons, and the visible manifestations of the stars; and I compared them with the sayings of Manich us, who in his frenzy has written most extensively on these subjects, but discovered not any account either of the solstices, or the equinoxes, the eclipses of the luminaries, or anything of the kind I had learned in the books of secular philosophy. But therein I was ordered to believe, and yet it corresponded not with those rules acknowledged by calculation and my own sight, but was far different. " "
7.6 8. Now also had I repudiated the lying divinations and impious absurdities of the astrologers. Let Your mercies, out of the depth of my soul, confess unto you for this also, O my God. For Thou, Thou altogether - for who else is it that calls us back from the death of all errors, but that Life which knows not how to die, and the Wisdom which, requiring no light, enlightens the minds that do, whereby the universe is governed, even to the fluttering leaves of trees?- You provided also for my obstinacy wherewith I struggled with Vindicianus, an acute old man, and Nebridius, a young one of remarkable talent; the former vehemently declaring, and the latter frequently, though with a certain measure of doubt, saying, That no art existed by which to foresee future things, but that men's surmises had oftentimes the help of luck, and that of many things which they foretold some came to pass unawares to the predictors, who lighted on it by their oft speaking. Thou, therefore, provided a friend for me, who was no negligent consulter of the astrologers, and yet not thoroughly skilled in those arts, but, as I said, a curious consulter with them; and yet knowing somewhat, which he said he had heard from his father, which, how far it would tend to overthrow the estimation of that art, he knew not. This man, then, by name Firminius, having received a liberal education, and being well versed in rhetoric, consulted me, as one very dear to him, as to what I thought on some affairs of his, wherein his worldly hopes had risen, viewed with regard to his so-called constellations; and I, who had now begun to lean in this particular towards Nebridius' opinion, did not indeed decline to speculate about the matter, and to tell him what came into my irresolute mind, but still added that I was now almost persuaded that these were but empty and ridiculous follies. Upon this he told me that his father had been very curious in such books, and that he had a friend who was as interested in them as he was himself, who, with combined study and consultation, fanned the flame of their affection for these toys, insomuch that they would observe the moment when the very dumb animals which bred in their houses brought forth, and then observed the position of the heavens with regard to them, so as to gather fresh proofs of this so-called art. He said, moreover, that his father had told him, that at the time his mother was about to give birth to him (Firminius), a female servant of that friend of his father's was also great with child, which could not be hidden from her master, who took care with most diligent exactness to know of the birth of his very dogs. And so it came to pass that (the one for his wife, and the other for his servant, with the most careful observation, calculating the days and hours, and the smaller divisions of the hours) both were delivered at the same moment, so that both were compelled to allow the very selfsame constellations, even to the minutest point, the one for his son, the other for his young slave. For so soon as the women began to be in travail, they each gave notice to the other of what was fallen out in their respective houses, and had messengers ready to dispatch to one another so soon as they had information of the actual birth, of which they had easily provided, each in his own province, to give instant intelligence. Thus, then, he said, the messengers of the respective parties met one another in such equal distances from either house, that neither of them could discern any difference either in the position of the stars or other most minute points. And yet Firminius, born in a high estate in his parents' house, ran his course through the prosperous paths of this world, was increased in wealth, and elevated to honours; whereas that slave - the yoke of his condition being unrelaxed - continued to serve his masters, as Firminius, who knew him, informed me. 9. Upon hearing and believing these things, related by so reliable a person, all that resistance of mine melted away; and first I endeavoured to reclaim Firminius himself from that curiosity, by telling him, that upon inspecting his constellations, I ought, were I to foretell truly, to have seen in them parents eminent among their neighbours, a noble family in its own city, good birth, becoming education, and liberal learning. But if that servant had consulted me upon the same constellations, since they were his also, I ought again to tell him, likewise truly, to see in them the meanness of his origin, the abjectness of his condition, and everything else altogether removed from and at variance with the former. Whence, then, looking upon the same constellations, I should, if I spoke the truth, speak diverse things, or if I spoke the same, speak falsely; thence assuredly was it to be gathered, that whatever, upon consideration of the constellations, was foretold truly, was not by art, but by chance; and whatever falsely, was not from the unskillfulness of the art, but the error of chance. 10. An opening being thus made, I ruminated within myself on such things, that no one of those dotards (who followed such occupations, and whom I longed to assail, and with derision to confute) might urge against me that Firminius had informed me falsely, or his father him: I turned my thoughts to those that are born twins, who generally come out of the womb so near one to another, that the small distance of time between them - how much force soever they may contend that it has in the nature of things - cannot be noted by human observation, or be expressed in those figures which the astrologer is to examine that he may pronounce the truth. Nor can they be true; for, looking into the same figures, he must have foretold the same of Esau and Jacob, whereas the same did not happen to them. He must therefore speak falsely; or if truly, then, looking into the same figures, he must not speak the same things. Not then by art, but by chance, would he speak truly. For Thou, O Lord, most righteous Ruler of the universe, the inquirers and inquired of knowing it not, work by a hidden inspiration that the consulter should hear what, according to the hidden deservings of souls, he ought to hear, out of the depth of Your righteous judgment, to whom let not man say, What is this? or Why that? Let him not say so, for he is man. " "' None |
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70. Augustine, On Christian Doctrine, 2.21.32, 2.22.33-2.22.34, 2.23.35-2.23.36, 2.24.37 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine of Hippo, on astrology/astronomy • Augustine of Hippo, on pagan divination, astrological divination, critique of • Augustine, Saint, on astrology • Augustine, on astrology, astronomy • Cicero, Augustine’s critique of astrology and • Cicero, astrology, critique of • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca • astronomy/astrology, Augustine’s critique of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426, 435, 436, 441; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 297; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 239; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 131, 134
| 2.23 35. For in this way it comes to pass that men who lust after evil things are, by a secret judgment of God, delivered over to be mocked and deceived, as the just reward of their evil desires. For they are deluded and imposed on by the false angels, to whom the lowest part of the world has been put in subjection by the law of God's providence, and in accordance with His most admirable arrangement of things. And the result of these delusions and deceptions is, that through these superstitious and baneful modes of divination many things in the past and future are made known, and turn out just as they are foretold and in the case of those who practise superstitious observances, many things turn out agreeably to their observances, and ensnared by these successes, they become more eagerly inquisitive, and involve themselves further and further in a labyrinth of most pernicious error. And to our advantage, the Word of God is not silent about this species of fornication of the soul; and it does not warn the soul against following such practices on the ground that those who profess them speak lies, but it says, Even if what they tell you should come to pass, hearken not unto them. Deuteronomy 13:1-3 For though the ghost of the dead Samuel foretold the truth to King Saul, that does not make such sacrilegious observances as those by which his ghost was brought up the less detestable; and though the ventriloquist woman in the Acts of the Apostles bore true testimony to the apostles of the Lord, the Apostle Paul did not spare the evil spirit on that account, but rebuked and cast it out, and so made the woman clean. Acts 16:16-18 36. All arts of this sort, therefore, are either nullities, or are part of a guilty superstition, springing out of a baleful fellowship between men and devils, and are to be utterly repudiated and avoided by the Christian as the covets of a false and treacherous friendship. Not as if the idol were anything, says the apostle; but because the things which they sacrifice they sacrifice to devils and not to God; and I would not that you should have fellowship with devils. 1 Corinthians 10:19-20 Now what the apostle has said about idols and the sacrifices offered in their honor, that we ought to feel in regard to all fancied signs which lead either to the worship of idols, or to worshipping creation or its parts instead of God, or which are connected with attention to medicinal charms and other observances for these are not appointed by God as the public means of promoting love towards God and our neighbor, but they waste the hearts of wretched men in private and selfish strivings after temporal things. Accordingly, in regard to all these branches of knowledge, we must fear and shun the fellowship of demons, who, with the Devil their prince, strive only to shut and bar the door against our return. As, then, from the stars which God created and ordained, men have drawn lying omens of their own fancy, so also from things that are born, or in any other way come into existence under the government of God's providence, if there chance only to be something unusual in the occurrence - as when a mule brings forth young, or an object is struck by lightning - men have frequently drawn omens by conjectures of their own, and have committed them to writing, as if they had drawn them by rule. "
2.21.32 32. Nor can we exclude from this kind of superstition those who were called genethliaci, on account of their attention to birthdays, but are now commonly called mathematici. For these, too, although they may seek with pains for the true position of the stars at the time of our birth, and may sometimes even find it out, yet in so far as they attempt thence to predict our actions, or the consequences of our actions, grievously err, and sell inexperienced men into a miserable bondage. For when any freeman goes to an astrologer of this kind, he gives money that he may come away the slave either of Mars or of Venus, or rather, perhaps, of all the stars to which those who first fell into this error, and handed it on to posterity, have given the names either of beasts on account of their likeness to beasts, or of men with a view to confer honor on those men. And this is not to be wondered at, when we consider that even in times more recent and nearer our own, the Romans made an attempt to dedicate the star which we call Lucifer to the name and honor of C sar. And this would, perhaps, have been done, and the name handed down to distant ages, only that his ancestress Venus had given her name to this star before him, and could not by any law transfer to her heirs what she had never possessed, nor sought to possess, in life. For where a place was vacant, or not held in honor of any of the dead of former times, the usual proceeding in such cases was carried out. For example, we have changed the names of the months Quintilis and Sextilis to July and August, naming them in honor of the men Julius C sar and Augustus C sar; and from this instance any one who cares can easily see that the stars spoken of above formerly wandered in the heavens without the names they now bear. But as the men were dead whose memory people were either compelled by royal power or impelled by human folly to honor, they seemed to think that in putting their names upon the stars they were raising the dead men themselves to heaven. But whatever they may be called by men, still there are stars which God has made and set in order after His own pleasure, and they have a fixed movement, by which the seasons are distinguished and varied. And when any one is born, it is easy to observe the point at which this movement has arrived, by use of the rules discovered and laid down by those who are rebuked by Holy Writ in these terms: For if they were able to know so much that they could weigh the world, how did they not more easily find out the Lord thereof? Wisdom 13:9
2.22.33 33. But to desire to predict the characters, the acts, and the fate of those who are born from such an observation, is a great delusion and great madness. And among those at least who have any sort of acquaintance with matters of this kind (which, indeed, are only fit to be unlearnt again), this superstition is refuted beyond the reach of doubt. For the observation is of the position of the stars, which they call constellations, at the time when the person was born about whom these wretched men are consulted by their still more wretched dupes. Now it may happen that, in the case of twins, one follows the other out of the womb so closely that there is no interval of time between them that can be apprehended and marked in the position of the constellations. Whence it necessarily follows that twins are in many cases born under the same stars, while they do not meet with equal fortune either in what they do or what they suffer, but often meet with fates so different that one of them has a most fortunate life, the other a most unfortunate. As, for example, we are told that Esau and Jacob were born twins, and in such close succession, that Jacob, who was born last, was found to have laid hold with his hand upon the heel of his brother, who preceded him. Genesis 25:24 Now, assuredly, the day and hour of the birth of these two could not be marked in any way that would not give both the same constellation. But what a difference there was between the characters, the actions, the labors, and the fortunes of these two, the Scriptures bear witness, which are now so widely spread as to be in the mouth of all nations. 34. Nor is it to the point to say that the very smallest and briefest moment of time that separates the birth of twins, produces great effects in nature, and in the extremely rapid motion of the heavenly bodies. For, although I may grant that it does produce the greatest effects, yet the astrologer cannot discover this in the constellations, and it is by looking into these that he professes to read the fates. If, then, he does not discover the difference when he examines the constellations, which must, of course, be the same whether he is consulted about Jacob or his brother, what does it profit him that there is a difference in the heavens, which he rashly and carelessly brings into disrepute, when there is no difference in his chart, which he looks into anxiously but in vain? And so these notions also, which have their origin in certain signs of things being arbitrarily fixed upon by the presumption of men, are to be referred to the same class as if they were leagues and covets with devils. 2.22.34 33. But to desire to predict the characters, the acts, and the fate of those who are born from such an observation, is a great delusion and great madness. And among those at least who have any sort of acquaintance with matters of this kind (which, indeed, are only fit to be unlearnt again), this superstition is refuted beyond the reach of doubt. For the observation is of the position of the stars, which they call constellations, at the time when the person was born about whom these wretched men are consulted by their still more wretched dupes. Now it may happen that, in the case of twins, one follows the other out of the womb so closely that there is no interval of time between them that can be apprehended and marked in the position of the constellations. Whence it necessarily follows that twins are in many cases born under the same stars, while they do not meet with equal fortune either in what they do or what they suffer, but often meet with fates so different that one of them has a most fortunate life, the other a most unfortunate. As, for example, we are told that Esau and Jacob were born twins, and in such close succession, that Jacob, who was born last, was found to have laid hold with his hand upon the heel of his brother, who preceded him. Genesis 25:24 Now, assuredly, the day and hour of the birth of these two could not be marked in any way that would not give both the same constellation. But what a difference there was between the characters, the actions, the labors, and the fortunes of these two, the Scriptures bear witness, which are now so widely spread as to be in the mouth of all nations. 34. Nor is it to the point to say that the very smallest and briefest moment of time that separates the birth of twins, produces great effects in nature, and in the extremely rapid motion of the heavenly bodies. For, although I may grant that it does produce the greatest effects, yet the astrologer cannot discover this in the constellations, and it is by looking into these that he professes to read the fates. If, then, he does not discover the difference when he examines the constellations, which must, of course, be the same whether he is consulted about Jacob or his brother, what does it profit him that there is a difference in the heavens, which he rashly and carelessly brings into disrepute, when there is no difference in his chart, which he looks into anxiously but in vain? And so these notions also, which have their origin in certain signs of things being arbitrarily fixed upon by the presumption of men, are to be referred to the same class as if they were leagues and covets with devils. ' "
2.23.35 35. For in this way it comes to pass that men who lust after evil things are, by a secret judgment of God, delivered over to be mocked and deceived, as the just reward of their evil desires. For they are deluded and imposed on by the false angels, to whom the lowest part of the world has been put in subjection by the law of God's providence, and in accordance with His most admirable arrangement of things. And the result of these delusions and deceptions is, that through these superstitious and baneful modes of divination many things in the past and future are made known, and turn out just as they are foretold and in the case of those who practise superstitious observances, many things turn out agreeably to their observances, and ensnared by these successes, they become more eagerly inquisitive, and involve themselves further and further in a labyrinth of most pernicious error. And to our advantage, the Word of God is not silent about this species of fornication of the soul; and it does not warn the soul against following such practices on the ground that those who profess them speak lies, but it says, Even if what they tell you should come to pass, hearken not unto them. Deuteronomy 13:1-3 For though the ghost of the dead Samuel foretold the truth to King Saul, that does not make such sacrilegious observances as those by which his ghost was brought up the less detestable; and though the ventriloquist woman in the Acts of the Apostles bore true testimony to the apostles of the Lord, the Apostle Paul did not spare the evil spirit on that account, but rebuked and cast it out, and so made the woman clean. Acts 16:16-18 36. All arts of this sort, therefore, are either nullities, or are part of a guilty superstition, springing out of a baleful fellowship between men and devils, and are to be utterly repudiated and avoided by the Christian as the covets of a false and treacherous friendship. Not as if the idol were anything, says the apostle; but because the things which they sacrifice they sacrifice to devils and not to God; and I would not that you should have fellowship with devils. 1 Corinthians 10:19-20 Now what the apostle has said about idols and the sacrifices offered in their honor, that we ought to feel in regard to all fancied signs which lead either to the worship of idols, or to worshipping creation or its parts instead of God, or which are connected with attention to medicinal charms and other observances for these are not appointed by God as the public means of promoting love towards God and our neighbor, but they waste the hearts of wretched men in private and selfish strivings after temporal things. Accordingly, in regard to all these branches of knowledge, we must fear and shun the fellowship of demons, who, with the Devil their prince, strive only to shut and bar the door against our return. As, then, from the stars which God created and ordained, men have drawn lying omens of their own fancy, so also from things that are born, or in any other way come into existence under the government of God's providence, if there chance only to be something unusual in the occurrence - as when a mule brings forth young, or an object is struck by lightning - men have frequently drawn omens by conjectures of their own, and have committed them to writing, as if they had drawn them by rule. " "
2.24.37 37. And all these omens are of force just so far as has been arranged with the devils by that previous understanding in the mind which is, as it were, the common language, but they are all full of hurtful curiosity, torturing anxiety, and deadly slavery. For it was not because they had meaning that they were attended to, but it was by attending to and marking them that they came to have meaning. And so they are made different for different people, according to their several notions and prejudices. For those spirits which are bent upon deceiving, take care to provide for each person the same sort of omens as they see his own conjectures and preconceptions have already entangled him in. For, to take an illustration, the same figure of the letter X, which is made in the shape of a cross, means one thing among the Greeks and another among the Latins, not by nature, but by agreement and pre-arrangement as to its signification; and so, any one who knows both languages uses this letter in a different sense when writing to a Greek from that in which he uses it when writing to a Latin. And the same sound, beta, which is the name of a letter among the Greeks, is the name of a vegetable among the Latins; and when I say, lege, these two syllables mean one thing to a Greek and another to a Latin. Now, just as all these signs affect the mind according to the arrangements of the community in which each man lives, and affect different men's minds differently, because these arrangements are different; and as, further, men did not agree upon them as signs because they were already significant, but on the contrary they are now significant because men have agreed upon them; in the same way also, those signs by which the ruinous intercourse with devils is maintained have meaning just in proportion to each man's observations. And this appears quite plainly in the rites of the augurs; for they, both before they observe the omens and after they have completed their observations, take pains not to see the flight or hear the cries of birds, because these omens are of no significance apart from the previous arrangement in the mind of the observer. " "' None |
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71. Augustine, The City of God, 5.1-5.7, 5.9 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Artagnes Heracles Ares astronomy, astrology, and astral lore • Astrology • Augustine of Hippo, on astrology/astronomy • Augustine, Saint, on astrology • Cicero, on astrology • Nonnus, Dionysiaca, astrology/astronomy/Zodiac in • Stoicism, Stoics, and astrology • astrologers • astrology • astrology, • astrology, conception vs. birth • astrology, horoscope/ genethlialogia • astrology, twins • astrology/astronomy/Zodiac, in Nonnus, Dionysiaca
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 63; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 116; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 617; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 262; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 241; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 245, 249, 260, 262, 263; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 297; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 133, 135, 139, 146, 150, 151; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 378, 386; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 239
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5.1 The cause, then, of the greatness of the Roman empire is neither fortuitous nor fatal, according to the judgment or opinion of those who call those things fortuitous which either have no causes, or such causes as do not proceed from some intelligible order, and those things fatal which happen independently of the will of God and man, by the necessity of a certain order. In a word, human kingdoms are established by divine providence. And if any one attributes their existence to fate, because he calls the will or the power of God itself by the name of fate, let him keep his opinion, but correct his language. For why does he not say at first what he will say afterwards, when some one shall put the question to him, What he means by fate? For when men hear that word, according to the ordinary use of the language, they simply understand by it the virtue of that particular position of the stars which may exist at the time when any one is born or conceived, which some separate altogether from the will of God, while others affirm that this also is dependent on that will. But those who are of opinion that, apart from the will of God, the stars determine what we shall do, or what good things we shall possess, or what evils we shall suffer, must be refused a hearing by all, not only by those who hold the true religion, but by those who wish to be the worshippers of any gods whatsoever, even false gods. For what does this opinion really amount to but this, that no god whatever is to be worshipped or prayed to? Against these, however, our present disputation is not intended to be directed, but against those who, in defense of those whom they think to be gods, oppose the Christian religion. They, however, who make the position of the stars depend on the divine will, and in a manner decree what character each man shall have, and what good or evil shall happen to him, if they think that these same stars have that power conferred upon them by the supreme power of God, in order that they may determine these things according to their will, do a great injury to the celestial sphere, in whose most brilliant senate, and most splendid senate-house, as it were, they suppose that wicked deeds are decreed to be done - such deeds as that, if any terrestrial state should decree them, it would be condemned to overthrow by the decree of the whole human race. What judgment, then, is left to God concerning the deeds of men, who is Lord both of the stars and of men, when to these deeds a celestial necessity is attributed? Or, if they do not say that the stars, though they have indeed received a certain power from God, who is supreme, determine those things according to their own discretion, but simply that His commands are fulfilled by them instrumentally in the application and enforcing of such necessities, are we thus to think concerning God even what it seemed unworthy that we should think concerning the will of the stars? But, if the stars are said rather to signify these things than to effect them, so that that position of the stars is, as it were, a kind of speech predicting, not causing future things - for this has been the opinion of men of no ordinary learning - certainly the mathematicians are not wont so to speak saying, for example, Mars in such or such a position signifies a homicide, but makes a homicide. But, nevertheless, though we grant that they do not speak as they ought, and that we ought to accept as the proper form of speech that employed by the philosophers in predicting those things which they think they discover in the position of the stars, how comes it that they have never been able to assign any cause why, in the life of twins, in their actions, in the events which befall them, in their professions, arts, honors, and other things pertaining to human life, also in their very death, there is often so great a difference, that, as far as these things are concerned, many entire strangers are more like them than they are like each other, though separated at birth by the smallest interval of time, but at conception generated by the same act of copulation, and at the same moment? 5.2 Cicero says that the famous physician Hippocrates has left in writing that he had suspected that a certain pair of brothers were twins, from the fact that they both took ill at once, and their disease advanced to its crisis and subsided in the same time in each of them. Posidonius the Stoic, who was much given to astrology, used to explain the fact by supposing that they had been born and conceived under the same constellation. In this question the conjecture of the physician is by far more worthy to be accepted, and approaches much nearer to credibility, since, according as the parents were affected in body at the time of copulation, so might the first elements of the fœtuses have been affected, so that all that was necessary for their growth and development up till birth having been supplied from the body of the same mother, they might be born with like constitutions. Thereafter, nourished in the same house, on the same kinds of food, where they would have also the same kinds of air, the same locality, the same quality of water - which, according to the testimony of medical science, have a very great influence, good or bad, on the condition of bodily health - and where they would also be accustomed to the same kinds of exercise, they would have bodily constitutions so similar that they would be similarly affected with sickness at the same time and by the same causes. But, to wish to adduce that particular position of the stars which existed at the time when they were born or conceived as the cause of their being simultaneously affected with sickness, manifests the greatest arrogance, when so many beings of most diverse kinds, in the most diverse conditions, and subject to the most diverse events, may have been conceived and born at the same time, and in the same district, lying under the same sky. But we know that twins do not only act differently, and travel to very different places, but that they also suffer from different kinds of sickness; for which Hippocrates would give what is in my opinion the simplest reason, namely, that, through diversity of food and exercise, which arises not from the constitution of the body, but from the inclination of the mind, they may have come to be different from each other in respect of health. Moreover, Posidonius, or any other asserter of the fatal influence of the stars, will have enough to do to find anything to say to this, if he be unwilling to im pose upon the minds of the uninstructed in things of which they are ignorant. But, as to what they attempt to make out from that very small interval of time elapsing between the births of twins, on account of that point in the heavens where the mark of the natal hour is placed, and which they call the horoscope, it is either disproportionately small to the diversity which is found in the dispositions, actions, habits, and fortunes of twins, or it is disproportionately great when compared with the estate of twins, whether low or high, which is the same for both of them, the cause for whose greatest difference they place, in every case, in the hour on which one is born; and, for this reason, if the one is born so immediately after the other that there is no change in the horoscope, I demand an entire similarity in all that respects them both, which can never be found in the case of any twins. But if the slowness of the birth of the second give time for a change in the horoscope, I demand different parents, which twins can never have. ' "5.3 It is to no purpose, therefore, that that famous fiction about the potter's wheel is brought forward, which tells of the answer which Nigidius is said to have given when he was perplexed with this question, and on account of which he was called Figulus. For, having whirled round the potter's wheel with all his strength he marked it with ink, striking it twice with the utmost rapidity, so that the strokes seemed to fall on the very same part of it. Then, when the rotation had ceased, the marks which he had made were found upon the rim of the wheel at no small distance apart. Thus, said he, considering the great rapidity with which the celestial sphere revolves, even though twins were born with as short an interval between their births as there was between the strokes which I gave this wheel, that brief interval of time is equivalent to a very great distance in the celestial sphere. Hence, said he, come whatever dissimilitudes may be remarked in the habits and fortunes of twins. This argument is more fragile than the vessels which are fashioned by the rotation of that wheel. For if there is so much significance in the heavens which cannot be comprehended by observation of the constellations, that, in the case of twins, an inheritance may fall to the one and not to the other, why, in the case of others who are not twins, do they dare, having examined their constellations, to declare such things as pertain to that secret which no one can comprehend, and to attribute them to the precise moment of the birth of each individual? Now, if such predictions in connection with the natal hours of others who are not twins are to be vindicated on the ground that they are founded on the observation of more extended spaces in the heavens, while those very small moments of time which separated the births of twins, and correspond to minute portions of celestial space, are to be connected with trifling things about which the mathematicians are not wont to be consulted - for who would consult them as to when he is to sit, when to walk abroad, when and on what he is to dine? - how can we be justified in so speaking, when we can point out such manifold diversity both in the habits, doings, and destinies of twins? " "5.4 In the time of the ancient fathers, to speak concerning illustrious persons, there were born two twin brothers, the one so immediately after the other, that the first took hold of the heel of the second. So great a difference existed in their lives and manners, so great a dissimilarity in their actions, so great a difference in their parents' love for them respectively, that the very contrast between them produced even a mutual hostile antipathy. Do we mean, when we say that they were so unlike each other, that when the one was walking the other was sitting, when the one was sleeping the other was waking - which differences are such as are attributed to those minute portions of space which cannot be appreciated by those who note down the position of the stars which exists at the moment of one's birth, in order that the mathematicians may be consulted concerning it? One of these twins was for a long time a hired servant; the other never served. One of them was beloved by his mother; the other was not so. One of them lost that honor which was so much valued among their people; the other obtained it. And what shall we say of their wives, their children, and their possessions? How different they were in respect to all these! If, therefore, such things as these are connected with those minute intervals of time which elapse between the births of twins, and are not to be attributed to the constellations, wherefore are they predicted in the case of others from the examination of their constellations? And if, on the other hand, these things are said to be predicted, because they are connected, not with minute and inappreciable moments, but with intervals of time which can be observed and noted down, what purpose is that potter's wheel to serve in this matter, except it be to whirl round men who have hearts of clay, in order that they may be prevented from detecting the emptiness of the talk of the mathematicians? " '5.5 Do not those very persons whom the medical sagacity of Hippocrates led him to suspect to be twins, because their disease was observed by him to develop to its crisis and to subside again in the same time in each of them - do not these, I say, serve as a sufficient refutation of those who wish to attribute to the influence of the stars that which was owing to a similarity of bodily constitution? For wherefore were they both sick of the same disease, and at the same time, and not the one after the other in the order of their birth? (for certainly they could not both be born at the same time.) Or, if the fact of their having been born at different times by no means necessarily implies that they must be sick at different times, why do they contend that the difference in the time of their births was the cause of their difference in other things? Why could they travel in foreign parts at different times, marry at different times, beget children at different times, and do many other things at different times, by reason of their having been born at different times, and yet could not, for the same reason, also be sick at different times? For if a difference in the moment of birth changed the horoscope, and occasioned dissimilarity in all other things, why has that simultaneousness which belonged to their conception remained in their attacks of sickness? Or, if the destinies of health are involved in the time of conception, but those of other things be said to be attached to the time of birth, they ought not to predict anything concerning health from examination of the constellations of birth, when the hour of conception is not also given, that its constellations may be inspected. But if they say that they predict attacks of sickness without examining the horoscope of conception, because these are indicated by the moments of birth, how could they inform either of these twins when he would be sick, from the horoscope of his birth, when the other also, who had not the same horoscope of birth, must of necessity fall sick at the same time? Again, I ask, if the distance of time between the births of twins is so great as to occasion a difference of their constellations on account of the difference of their horoscopes, and therefore of all the cardinal points to which so much influence is attributed, that even from such change there comes a difference of destiny, how is it possible that this should be so, since they cannot have been conceived at different times? Or, if two conceived at the same moment of time could have different destinies with respect to their births, why may not also two born at the same moment of time have different destinies for life and for death? For if the one moment in which both were conceived did not hinder that the one should be born before the other, why, if two are born at the same moment, should anything hinder them from dying at the same moment? If a simultaneous conception allows of twins being differently affected in the womb, why should not simultaneousness of birth allow of any two individuals having different fortunes in the world? And thus would all the fictions of this art, or rather delusion, be swept away. What strange circumstance is this, that two children conceived at the same time, nay, at the same moment, under the same position of the stars, have different fates which bring them to different hours of birth, while two children, born of two different mothers, at the same moment of time, under one and the same position of the stars, cannot have different fates which shall conduct them by necessity to diverse manners of life and of death? Are they at conception as yet without destinies, because they can only have them if they be born? What, therefore, do they mean when they say that, if the hour of the conception be found, many things can be predicted by these astrologers? From which also arose that story which is reiterated by some, that a certain sage chose an hour in which to lie with his wife, in order to secure his begetting an illustrious son. From this opinion also came that answer of Posidonius, the great astrologer and also philosopher, concerning those twins who were attacked with sickness at the same time, namely, That this had happened to them because they were conceived at the same time, and born at the same time. For certainly he added conception, lest it should be said to him that they could not both be born at the same time, knowing that at any rate they must both have been conceived at the same time; wishing thus to show that he did not attribute the fact of their being similarly and simultaneously affected with sickness to the similarity of their bodily constitutions as its proximate cause, but that he held that even in respect of the similarity of their health, they were bound together by a sidereal connection. If, therefore, the time of conception has so much to do with the similarity of destinies, these same destinies ought not to be changed by the circumstances of birth; or, if the destinies of twins be said to be changed because they are born at different times, why should we not rather understand that they had been already changed in order that they might be born at different times? Does not, then, the will of men living in the world change the destinies of birth, when the order of birth can change the destinies they had at conception? ' "5.6 But even in the very conception of twins, which certainly occurs at the same moment in the case of both, it often happens that the one is conceived a male, and the other a female. I know two of different sexes who are twins. Both of them are alive, and in the flower of their age; and though they resemble each other in body, as far as difference of sex will permit, still they are very different in the whole scope and purpose of their lives (consideration being had of those differences which necessarily exist between the lives of males and females) - the one holding the office of a count, and being almost constantly away from home with the army in foreign service, the other never leaving her country's soil, or her native district. Still more - and this is more incredible, if the destinies of the stars are to be believed in, though it is not wonderful if we consider the wills of men, and the free gifts of God - he is married; she is a sacred virgin: he has begotten a numerous offspring; she has never even married. But is not the virtue of the horoscope very great? I think I have said enough to show the absurdity of that. But, say those astrologers, whatever be the virtue of the horoscope in other respects, it is certainly of significance with respect to birth. But why not also with respect to conception, which takes place undoubtedly with one act of copulation? And, indeed, so great is the force of nature, that after a woman has once conceived, she ceases to be liable to conception. Or were they, perhaps, changed at birth, either he into a male, or she into a female, because of the difference in their horoscopes? But, while it is not altogether absurd to say that certain sidereal influences have some power to cause differences in bodies alone - as, for instance, we see that the seasons of the year come round by the approaching and receding of the sun, and that certain kinds of things are increased in size or diminished by the waxings and wanings of the moon, such as sea-urchins, oysters, and the wonderful tides of the ocean - it does not follow that the wills of men are to be made subject to the position of the stars. The astrologers, however, when they wish to bind our actions also to the constellations, only set us on investigating whether, even in these bodies, the changes may not be attributable to some other than a sidereal cause. For what is there which more intimately concerns a body than its sex? And yet, under the same position of the stars, twins of different sexes may be conceived. Wherefore, what greater absurdity can be affirmed or believed than that the position of the stars, which was the same for both of them at the time of conception, could not cause that the one child should not have been of a different sex from her brother, with whom she had a common constellation, while the position of the stars which existed at the hour of their birth could cause that she should be separated from him by the great distance between marriage and holy virginity? " '5.7 Now, will any one bring forward this, that in choosing certain particular days for particular actions, men bring about certain new destinies for their actions? That man, for instance, according to this doctrine, was not born to have an illustrious son, but rather a contemptible one, and therefore, being a man of learning, he choose an hour in which to lie with his wife. He made, therefore, a destiny which he did not have before, and from that destiny of his own making something began to be fatal which was not contained in the destiny of his natal hour. Oh, singular stupidity! A day is chosen on which to marry; and for this reason, I believe, that unless a day be chosen, the marriage may fall on an unlucky day, and turn out an unhappy one. What then becomes of what the stars have already decreed at the hour of birth? Can a man be said to change by an act of choice that which has already been determined for him, while that which he himself has determined in the choosing of a day cannot be changed by another power? Thus, if men alone, and not all things under heaven, are subject to the influence of the stars, why do they choose some days as suitable for planting vines or trees, or for sowing grain, other days as suitable for taming beasts on, or for putting the males to the females, that the cows and mares may be impregnated, and for such-like things? If it be said that certain chosen days have an influence on these things, because the constellations rule over all terrestrial bodies, animate and iimate, according to differences in moments of time, let it be considered what innumerable multitudes of beings are born or arise, or take their origin at the very same instant of time, which come to ends so different, that they may persuade any little boy that these observations about days are ridiculous. For who is so mad as to dare affirm that all trees, all herbs, all beasts, serpents, birds, fishes, worms, have each separately their own moments of birth or commencement? Nevertheless, men are wont, in order to try the skill of the mathematicians, to bring before them the constellations of dumb animals, the constellations of whose birth they diligently observe at home with a view to this discovery; and they prefer those mathematicians to all others, who say from the inspection of the constellations that they indicate the birth of a beast and not of a man. They also dare tell what kind of beast it is, whether it is a wool-bearing beast, or a beast suited for carrying burthens, or one fit for the plough, or for watching a house; for the astrologers are also tried with respect to the fates of dogs, and their answers concerning these are followed by shouts of admiration on the part of those who consult them. They so deceive men as to make them think that during the birth of a man the births of all other beings are suspended, so that not even a fly comes to life at the same time that he is being born, under the same region of the heavens. And if this be admitted with respect to the fly, the reasoning cannot stop there, but must ascend from flies till it lead them up to camels and elephants. Nor are they willing to attend to this, that when a day has been chosen whereon to sow a field, so many grains fall into the ground simultaneously, germinate simultaneously, spring up, come to perfection, and ripen simultaneously; and yet, of all the ears which are coeval, and, so to speak, congerminal, some are destroyed by mildew, some are devoured by the birds, and some are pulled by men. How can they say that all these had their different constellations, which they see coming to so different ends? Will they confess that it is folly to choose days for such things, and to affirm that they do not come within the sphere of the celestial decree, while they subject men alone to the stars, on whom alone in the world God has bestowed free wills? All these things being considered, we have good reason to believe that, when the astrologers give very many wonderful answers, it is to be attributed to the occult inspiration of spirits not of the best kind, whose care it is to insinuate into the minds of men, and to confirm in them, those false and noxious opinions concerning the fatal influence of the stars, and not to their marking and inspecting of horoscopes, according to some kind of art which in reality has no existence. ' "
5.9 The manner in which Cicero addresses himself to the task of refuting the Stoics, shows that he did not think he could effect anything against them in argument unless he had first demolished divination. And this he attempts to accomplish by denying that there is any knowledge of future things, and maintains with all his might that there is no such knowledge either in God or man, and that there is no prediction of events. Thus he both denies the foreknowledge of God, and attempts by vain arguments, and by opposing to himself certain oracles very easy to be refuted, to overthrow all prophecy, even such as is clearer than the light (though even these oracles are not refuted by him). But, in refuting these conjectures of the mathematicians, his argument is triumphant, because truly these are such as destroy and refute themselves. Nevertheless, they are far more tolerable who assert the fatal influence of the stars than they who deny the foreknowledge of future events. For, to confess that God exists, and at the same time to deny that He has foreknowledge of future things, is the most manifest folly. This Cicero himself saw, and therefore attempted to assert the doctrine embodied in the words of Scripture, The fool has said in his heart, There is no God. That, however, he did not do in his own person, for he saw how odious and offensive such an opinion would be; and therefore, in his book on the nature of the gods, he makes Cotta dispute concerning this against the Stoics, and preferred to give his own opinion in favor of Lucilius Balbus, to whom he assigned the defense of the Stoical position, rather than in favor of Cotta, who maintained that no divinity exists. However, in his book on divination, he in his own person most openly opposes the doctrine of the prescience of future things. But all this he seems to do in order that he may not grant the doctrine of fate, and by so doing destroy free will. For he thinks that, the knowledge of future things being once conceded, fate follows as so necessary a consequence that it cannot be denied. But, let these perplexing debatings and disputations of the philosophers go on as they may, we, in order that we may confess the most high and true God Himself, do confess His will, supreme power, and prescience. Neither let us be afraid lest, after all, we do not do by will that which we do by will, because He, whose foreknowledge is infallible, foreknew that we would do it. It was this which Cicero was afraid of, and therefore opposed foreknowledge. The Stoics also maintained that all things do not come to pass by necessity, although they contended that all things happen according to destiny. What is it, then, that Cicero feared in the prescience of future things? Doubtless it was this - that if all future things have been foreknown, they will happen in the order in which they have been foreknown; and if they come to pass in this order, there is a certain order of things foreknown by God; and if a certain order of things, then a certain order of causes, for nothing can happen which is not preceded by some efficient cause. But if there is a certain order of causes according to which everything happens which does happen, then by fate, says he, all things happen which do happen. But if this be so, then is there nothing in our own power, and there is no such thing as freedom of will; and if we grant that, says he, the whole economy of human life is subverted. In vain are laws enacted. In vain are reproaches, praises, chidings, exhortations had recourse to; and there is no justice whatever in the appointment of rewards for the good, and punishments for the wicked. And that consequences so disgraceful, and absurd, and pernicious to humanity may not follow, Cicero chooses to reject the foreknowledge of future things, and shuts up the religious mind to this alternative, to make choice between two things, either that something is in our own power, or that there is foreknowledge - both of which cannot be true; but if the one is affirmed, the other is thereby denied. He therefore, like a truly great and wise man, and one who consulted very much and very skillfully for the good of humanity, of those two chose the freedom of the will, to confirm which he denied the foreknowledge of future things; and thus, wishing to make men free he makes them sacrilegious. But the religious mind chooses both, confesses both, and maintains both by the faith of piety. But how so? Says Cicero; for the knowledge of future things being granted, there follows a chain of consequences which ends in this, that there can be nothing depending on our own free wills. And further, if there is anything depending on our wills, we must go backwards by the same steps of reasoning till we arrive at the conclusion that there is no foreknowledge of future things. For we go backwards through all the steps in the following order:- If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God - for things cannot come to pass except they are preceded by efficient causes, - but, if there is no fixed and certain order of causes foreknown by God, all things cannot be said to happen according as He foreknew that they would happen. And further, if it is not true that all things happen just as they have been foreknown by Him, there is not, says he, in God any foreknowledge of future events. Now, against the sacrilegious and impious darings of reason, we assert both that God knows all things before they come to pass, and that we do by our free will whatsoever we know and feel to be done by us only because we will it. But that all things come to pass by fate, we do not say; nay we affirm that nothing comes to pass by fate; for we demonstrate that the name of fate, as it is wont to be used by those who speak of fate, meaning thereby the position of the stars at the time of each one's conception or birth, is an unmeaning word, for astrology itself is a delusion. But an order of causes in which the highest efficiency is attributed to the will of God, we neither deny nor do we designate it by the name of fate, unless, perhaps, we may understand fate to mean that which is spoken, deriving it from fari, to speak; for we cannot deny that it is written in the sacred Scriptures, God has spoken once; these two things have I heard, that power belongs unto God. Also unto You, O God, belongs mercy: for You will render unto every man according to his works. Now the expression, Once has He spoken, is to be understood as meaning immovably, that is, unchangeably has He spoken, inasmuch as He knows unchangeably all things which shall be, and all things which He will do. We might, then, use the word fate in the sense it bears when derived from fari, to speak, had it not already come to be understood in another sense, into which I am unwilling that the hearts of men should unconsciously slide. But it does not follow that, though there is for God a certain order of all causes, there must therefore be nothing depending on the free exercise of our own wills, for our wills themselves are included in that order of causes which is certain to God, and is embraced by His foreknowledge, for human wills are also causes of human actions; and He who foreknew all the causes of things would certainly among those causes not have been ignorant of our wills. For even that very concession which Cicero himself makes is enough to refute him in this argument. For what does it help him to say that nothing takes place without a cause, but that every cause is not fatal, there being a fortuitous cause, a natural cause, and a voluntary cause? It is sufficient that he confesses that whatever happens must be preceded by a cause. For we say that those causes which are called fortuitous are not a mere name for the absence of causes, but are only latent, and we attribute them either to the will of the true God, or to that of spirits of some kind or other. And as to natural causes, we by no means separate them from the will of Him who is the author and framer of all nature. But now as to voluntary causes. They are referable either to God, or to angels, or to men, or to animals of whatever description, if indeed those instinctive movements of animals devoid of reason, by which, in accordance with their own nature, they seek or shun various things, are to be called wills. And when I speak of the wills of angels, I mean either the wills of good angels, whom we call the angels of God, or of the wicked angels, whom we call the angels of the devil, or demons. Also by the wills of men I mean the wills either of the good or of the wicked. And from this we conclude that there are no efficient causes of all things which come to pass unless voluntary causes, that is, such as belong to that nature which is the spirit of life. For the air or wind is called spirit, but, inasmuch as it is a body, it is not the spirit of life. The spirit of life, therefore, which quickens all things, and is the creator of every body, and of every created spirit, is God Himself, the uncreated spirit. In His supreme will resides the power which acts on the wills of all created spirits, helping the good, judging the evil, controlling all, granting power to some, not granting it to others. For, as He is the creator of all natures, so also is He the bestower of all powers, not of all wills; for wicked wills are not from Him, being contrary to nature, which is from Him. As to bodies, they are more subject to wills: some to our wills, by which I mean the wills of all living mortal creatures, but more to the wills of men than of beasts. But all of them are most of all subject to the will of God, to whom all wills also are subject, since they have no power except what He has bestowed upon them. The cause of things, therefore, which makes but is made, is God; but all other causes both make and are made. Such are all created spirits, and especially the rational. Material causes, therefore, which may rather be said to be made than to make, are not to be reckoned among efficient causes, because they can only do what the wills of spirits do by them. How, then, does an order of causes which is certain to the foreknowledge of God necessitate that there should be nothing which is dependent on our wills, when our wills themselves have a very important place in the order of causes? Cicero, then, contends with those who call this order of causes fatal, or rather designate this order itself by the name of fate; to which we have an abhorrence, especially on account of the word, which men have become accustomed to understand as meaning what is not true. But, whereas he denies that the order of all causes is most certain, and perfectly clear to the prescience of God, we detest his opinion more than the Stoics do. For he either denies that God exists, - which, indeed, in an assumed personage, he has labored to do, in his book De Natura Deorum, - or if he confesses that He exists, but denies that He is prescient of future things, what is that but just the fool saying in his heart there is no God? For one who is not prescient of all future things is not God. Wherefore our wills also have just so much power as God willed and foreknew that they should have; and therefore whatever power they have, they have it within most certain limits; and whatever they are to do, they are most assuredly to do, for He whose foreknowledge is infallible foreknew that they would have the power to do it, and would do it. Wherefore, if I should choose to apply the name of fate to anything at all, I should rather say that fate belongs to the weaker of two parties, will to the stronger, who has the other in his power, than that the freedom of our will is excluded by that order of causes, which, by an unusual application of the word peculiar to themselves, the Stoics call Fate. "' None |
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72. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Sulla (astrologer) • astrologers • astrology • astrology, catarchic
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 391; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 305
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73. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, on astrology, astronomy • astrology,
Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 233, 264; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 128
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74. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Astrology, astrologers • astrology
Found in books: Grove (2021), Augustine on Memory, 98; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 81
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75. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, on astrology, astronomy • astrology,
Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 264; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 128
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76. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • astrology
Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 125; Hitch (2017), Animal sacrifice in the ancient Greek world, 125
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77. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • astrology
Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 98, 125; Hitch (2017), Animal sacrifice in the ancient Greek world, 98, 125
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78. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Astrology, astrologers • astrologers
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 111; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 54, 85
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79. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Astrology, astrologers • astrology • astrology,
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 109; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 313; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 26
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80. Valerius Maximus, Memorable Deeds And Sayings, 1.3.2-1.3.3
Tagged with subjects: • Astrologers • Astrologers, expulsion from Rome of • Astrology • Octavian, and astrology • Tiberius, Emperor, astrological interests • astrologer • astrologers • astrologers, astrology, astronomy • astrologers, expulsion of • astrologers, payment • astrology • astrology, • astrology, prohibition • astrology/astrologers • disciplina, Etrusca, and astrology
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 65; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 306, 318; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 51; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 101; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 388; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 105; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 65, 66; Gruen (2011), Rethinking the Other in Antiquity, 348; Mueller (2002), Roman Religion in Valerius Maximus, 53, 100; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 80, 254
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1.3.2 Lutatius Cerco, who finished the First Punic War, was forbidden by the senate to go to Praeneste to consult Fortune; they judged it right that the affairs of the commonwealth should be governed by their own national auspices, and not those of foreign countries. 1.3.3 C. Cornelius Hispallus, a praetor of foreigners, in the time when M. Popilius Laenas and L. Calpurnius were consuls, by edict commanded the Chaldeans to depart out of Italy, who by their false interpretations of the stars cast a profitable mist before the eyes of shallow and foolish characters. The same person banished those who with a counterfeit worship of Jupiter Sabazius sought to corrupt Roman customs.'' None |
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81. None, None, nan
Tagged with subjects: • Cicero, on astrology • Stoicism, Stoics, and astrology • astrology
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 242, 269; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130
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82. None, None, nan
Tagged with subjects: • Cicero, on astrology • astrology • astrology, conception vs. birth • astrology, horoscope/ genethlialogia • astrology, twins
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 239, 251, 254, 259, 260, 263, 269; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 135, 145, 146, 147, 150, 151
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83. None, None, nan
Tagged with subjects: • Chaldaeans (astrologers) • astrology, • astrology, Babylonian rabbinic attitudes toward • astrology, Christian attitudes toward
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 263; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188
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84. None, None, nan
Tagged with subjects: • Astrologers • Astrology • Astronomica (Manilius), catarchic astrology in • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Cicero, astrology, critique of • Cicero, on astrology • Stoicism, Stoics, and astrology • astrologer • astrologers • astrologers, handbooks by • astrological determinism, cosmogonical structure and • astrology • astrology, • astrology, catarchic • astrology, genethlialogical • disciplina, Etrusca, and astrology • houses, in astrological,
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 317, 403; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 87, 104; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 24; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 92, 225, 226; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 250, 251, 253; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 245, 246, 254, 259; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 248, 275, 276; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 29, 30, 184; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130, 147, 148; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 392, 393, 394, 395, 396, 397, 398, 401, 402, 403, 404, 405, 406, 408, 409, 410, 411; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 252, 254; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 301, 302; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 49, 50
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