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subject book bibliographic info
cicero Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8, 9, 16, 17, 27, 28, 77
Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 107, 110, 117
Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 13, 14, 19, 22, 24, 68, 70
Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 53, 66, 67, 68, 71, 75, 78, 79, 81, 83, 148, 160
Amsler (2023), Knowledge Construction in Late Antiquity, 12
Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 47, 146, 185, 186, 187, 188, 189, 190, 191, 194, 196, 197, 198
Athanassaki and Titchener (2022), Plutarch's Cities, 173, 180, 276
Baumann and Liotsakis (2022), Reading History in the Roman Empire, 2, 3, 4, 5, 15, 16, 17, 18, 20, 22, 23, 24, 25, 26, 28, 29, 42, 44, 45, 46, 53, 61, 62, 63, 64, 65, 66, 68, 70, 80, 81, 83, 116, 125, 126, 137, 138, 141, 142, 143, 145, 158, 160, 201, 235
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 45, 61, 120, 197, 279
Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 33, 36, 64, 96, 98, 105, 108, 128, 168, 180, 187, 188, 200, 207, 213, 222, 223, 225, 242, 253, 255, 273, 307, 320, 328, 330, 342, 345, 348
Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 133, 134, 136
Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 72, 129, 131, 141, 142, 144, 145, 216
Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 40, 54, 224
Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 5, 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 44, 45, 47, 49, 50, 51, 52
Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 156, 240, 362
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 92, 94, 95, 148
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 296
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 321, 337, 503, 660, 857
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 53, 57, 58
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 52, 53, 60, 94, 139, 142, 273
Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13, 29, 35, 36, 39, 48, 49, 59, 67, 70, 71, 75, 96, 102, 103, 126, 134, 165, 169, 170, 175
Bryan (2018), Authors and Authorities in Ancient Philosophy, 2, 3, 4, 164, 222, 230, 231, 235, 236, 239, 244, 245, 246, 247, 254, 257, 259, 263, 264, 265, 266, 267, 268, 276, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 325
Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 76, 96
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 37, 38, 178, 197, 238, 283, 339
Champion (2022), Dorotheus of Gaza and Ascetic Education, 54, 55
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 2, 21, 44, 45, 234, 244, 245, 303, 304, 305, 313, 344, 353, 567
Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 27, 28, 29, 44, 45, 46, 47, 48, 49, 50, 69, 70, 71, 78, 83
Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 100, 102, 112, 261, 266, 279
Conybeare (2006), The Irrational Augustine, 24, 42, 46, 47, 55, 56, 57, 59, 73, 74, 122
Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 20, 21, 157, 162, 330, 395
Damm (2018), Religions and Education in Antiquity, 119, 129, 133, 134
DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 5, 18, 21, 47, 71
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 15, 58, 126, 127, 136, 139, 149, 159, 194, 195, 207, 209, 210, 211, 220, 221, 223, 234, 235, 237, 238, 240, 244, 246, 247, 254, 274, 317, 318
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 113, 173, 175
Dillon and Timotin (2015), Platonic Theories of Prayer, 68, 70, 91, 101
Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 91, 92
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 10, 15, 63, 72, 83, 111, 122, 124, 141, 157, 246, 261
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 55, 57, 71, 189, 197, 198, 202, 241
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39, 41, 92, 184, 185, 201, 237
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 19, 20, 21, 22, 25, 212, 213, 232
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 20, 64, 65, 66, 67, 68, 69, 70, 71, 87, 88, 94, 95, 99, 100, 106, 110, 123, 152
Fielding (2017), Transformations of Ovid in Late Antiquity. 66, 72, 117, 204
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 13, 97, 98, 99, 100, 101, 102, 103, 113, 179, 187, 193, 239, 284, 300
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 56, 58, 60
Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 173, 181, 182
Gee (2013), Aratus and the Astronomical Tradition, 6, 13, 22, 117, 242, 266
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 90, 93, 97, 105, 128, 215, 257
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 113, 121, 185, 187, 188, 219, 222, 260, 266, 277
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 53, 54
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 382
Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 33, 34, 35, 36, 37, 41, 42, 43, 44, 53, 54, 55, 63, 64, 65, 73, 75, 76, 83, 97, 126, 135, 136, 138, 161
Gorain (2019), Language in the Confessions of Augustine, 11, 17, 19, 22, 90, 93, 94, 99, 112, 148, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 227
Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 350, 374, 408, 422, 423, 435
Graver (2007), Stoicism and Emotion, 30, 159, 224, 248
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32, 89, 92, 93, 94, 109, 112, 113, 115, 117, 118, 119, 122, 132, 151, 174, 175, 176, 177, 178, 195, 265
Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 9, 15, 23, 24, 28, 50, 52, 59, 73, 147
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 41
Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 14, 33, 41, 50, 67, 83, 135, 147, 148
Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 70, 80, 81, 82, 85
Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 13, 14, 37, 39, 84, 119, 123, 130, 131
Hitch (2017), Animal sacrifice in the ancient Greek world, 9, 15, 23, 24, 28, 50, 52, 59, 73, 147
Huffman (2019), A History of Pythagoreanism, 292, 293, 550
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 71, 109, 110, 190
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 134, 136, 137, 138, 144
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 63, 161
Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 10, 75, 76, 77
Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 21, 204, 205
Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 277
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 135, 206, 275, 280, 320
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 29, 31, 33, 36, 40, 44, 45, 51, 60, 129, 131, 132, 135, 136, 137, 138, 143, 149
Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 42, 85, 86, 122, 261, 262, 263
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 177, 223
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 20
Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
Karfíková (2012), Grace and the Will According to Augustine, 2, 7, 9, 10, 29, 93, 272, 273, 283, 317, 327, 342
Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 215, 241
Keith and Myers (2023), Vergil and Elegy. 73, 107, 208, 219, 263, 307, 356
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 127, 210, 211, 212, 213, 214, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 265, 268
Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 238
Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 16, 17, 38, 51, 55, 56, 108, 109, 152
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 189, 231
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 109, 110, 212, 220
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 50, 188, 209, 214, 215, 219, 220
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 109, 110, 212, 220
Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 379, 380, 381, 382, 390
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 2
Levine Allison and Crossan (2006), The Historical Jesus in Context, 72, 85
Levison (2009), Filled with the Spirit, 138, 139, 147, 172, 174, 175, 181, 183, 184, 219, 293, 329, 331, 334, 362
Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 93, 342
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 237
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 103, 139, 238
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 372
Long (2019), Immortality in Ancient Philosophy, 79, 82, 83, 101, 105, 106, 107, 108, 109, 110, 111, 112, 113, 138, 149, 175, 195, 196, 197, 198, 199, 201
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 128, 129
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 11, 12, 13, 14, 15, 21, 29, 40, 41, 91, 92, 93, 101, 103, 104, 105, 106, 107, 108, 112, 113, 114, 115, 117, 118, 119, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 137, 138, 139, 140, 141, 142, 143, 149, 151, 180, 182, 184, 186, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 199, 200, 225, 226, 227, 228, 229, 254, 255, 256, 257, 258, 275, 276, 277, 278, 279, 280, 281, 282, 283, 323, 324, 325, 326, 342, 345, 347, 348, 349, 350, 351, 352, 353, 354, 357, 358, 359, 360, 363, 364, 365, 366
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 155
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 467, 468, 469, 470, 471, 487, 498, 499, 546, 695, 774, 775, 776, 968
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 9, 10, 14
Miltsios (2023), Leadership and Leaders in Polybius. 132
Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 29
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 29
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 36, 68, 91, 92, 93
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 120
Nasrallah (2019), Archaeology and the Letters of Paul, 153, 158, 171, 176
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 46, 47, 48, 133, 134
Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 27, 66, 69, 102, 118, 128
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 67, 97
Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 8, 16, 38, 41, 45, 72, 92, 99, 112, 116, 139, 162, 201, 202, 203, 204, 205, 207, 211, 217, 223, 229, 234, 235, 237, 238, 239, 240, 241, 242, 246, 265, 267
Nisula (2012), Augustine and the Functions of Concupiscence, 18, 22, 23, 24, 25, 27, 32, 170, 194, 197, 214, 224, 243, 250, 256, 257, 258, 259
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 44, 46, 47, 103
O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 62, 104, 306
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 51, 115, 183, 184, 185, 229, 271, 272
Osborne (1996), Eros Unveiled: Plato and the God of Love. 94
Osborne (2001), Irenaeus of Lyons, 20, 35, 36, 144
Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 135, 139, 141, 142, 143, 144, 145, 146, 147, 162, 164, 165, 167, 274
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 11, 264, 291, 292, 294, 297, 308
Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 67, 68, 69, 96, 97, 98, 99, 113, 114, 115, 116, 117, 118, 121
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 3, 9, 10, 11, 12, 15, 16
Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 79, 184
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55, 193, 194, 197, 198, 199, 200, 206, 223
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 223
Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 137, 138, 141, 142
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 53, 63, 94, 95, 96, 101, 102, 109, 112, 113, 114, 115, 116, 117, 120, 121, 122, 123, 128, 133, 207, 210, 211, 259
Segev (2017), Aristotle on Religion, 26, 29, 31, 32, 38, 39, 40, 94, 98
Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 231, 236, 237, 238, 239, 243, 257
Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 84, 159
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 246
Spielman (2020), Jews and Entertainment in the Ancient World. 135, 165, 176, 199
Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 103, 104, 163, 164, 172, 177
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 28, 29, 37, 38, 179, 292, 305
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 22, 46, 87, 88, 125, 198
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 84, 87, 92, 98, 227, 228, 251, 252
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 329
Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 3, 6, 7, 9, 15, 25, 27, 28, 45, 48, 50, 52, 53, 54, 57, 58, 63, 65, 66, 70, 72, 73, 74, 81, 86, 87, 88, 91, 93, 97, 118, 121, 133, 137, 148, 152, 153, 156, 161, 162, 163, 164, 173, 186, 199, 208, 210
Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 22, 23, 27, 28, 29, 30, 31, 32, 34, 37, 38, 40, 41, 42, 43, 45, 46, 47, 48, 51, 52, 53, 54, 55, 56, 59, 60, 61, 62, 63, 64, 65, 76, 98, 101, 102, 120, 137, 189, 295
Van Nuffelen (2012), Orosius and the Rhetoric of History, 32, 42, 43, 84, 151
Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 40, 41, 209
Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 10, 113, 197, 206, 210
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 33, 34, 35, 36, 48
Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 54
Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 23, 24, 48, 105, 121
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 2, 3, 4, 164, 222, 230, 231, 232, 234, 235, 236, 239, 240, 244, 245, 246, 247, 254, 257, 259, 263, 264, 265, 266, 267, 268, 269, 270, 276, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 325
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 58, 262, 275, 284, 285, 286, 288, 394, 395, 396, 397, 408, 414, 415
Welch (2015), Tarpeia: Workings of a Roman Myth. 25, 66, 71, 78, 82, 88, 90, 108, 109, 114, 116, 118, 124, 125, 130, 146, 155, 161, 175, 195, 196, 211, 231, 238, 264
Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 21, 22, 23, 24, 25, 26, 27, 28, 29, 147, 148, 314, 315, 316, 317, 318, 319, 332
Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 8, 15, 79, 84, 96, 110, 111, 114, 116
Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 27, 28, 30, 31, 32, 38, 44, 65, 66, 72, 120, 121, 136, 138, 192, 268, 269, 270, 284
Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 16, 17, 19, 30, 37, 38, 96, 98, 109, 119, 124, 164, 170, 188, 189, 192, 195, 196, 220, 221, 230, 232, 245, 253, 256, 257, 273, 282, 283, 295
Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 27, 47, 48, 56, 71, 72, 75, 197, 198
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 174, 181
Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 5, 67
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 184, 281
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 141, 142, 143, 203, 339, 348, 362
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 71, 80, 122, 143, 222, 223, 224, 230
cicero's, consolation and tusculans, consolation writings Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 76, 77
cicero's, consulatus suus poem Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 25, 26, 221, 234
cicero's, hortensius, augustine, reads Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 37, 157
cicero's, method Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 189
cicero, [ps. cic.] pridie quam in exilium iret Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 82
cicero, [ps. cic.] si eum p. clodius legibus interrogasset Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 82
cicero, abused as carnifex, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 63, 64, 88, 116
cicero, abuses verres as carnifex, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 68
cicero, academic scepticism Bryan (2018), Authors and Authorities in Ancient Philosophy, 3, 245, 265, 280, 281, 282, 285, 288, 292, 325
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 3, 245, 265, 280, 281, 282, 285, 288, 292, 325
cicero, academica, dialogue of Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 52, 53, 56, 57, 58, 59, 60, 61, 62, 64, 66, 67, 68, 69, 70, 71, 72, 74, 75
cicero, accused of crudelitas, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 67, 68, 69, 70
cicero, accuses catilinarians of murdering state, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 82
cicero, accuses opponents of violence against body politic, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64
cicero, actio prima in verrem Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 203, 204, 205
cicero, actio secunda in verrem Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 50, 51, 205, 206, 207
cicero, ad brutum, pseudo-brutus Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 191, 192, 193, 194
cicero, against, gabinius, tirade of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 14, 15, 16, 17, 28
cicero, allusion by lucretius to Gee (2013), Aratus and the Astronomical Tradition, 57, 58, 59, 61, 63, 64, 65, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231
cicero, ancient scholarship, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 126, 165, 167, 168, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181
cicero, and antony, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 167, 168
cicero, and apuleius, augustine, opus of confluence of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 13
cicero, and asianism Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310
cicero, and atticism Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 221, 222, 358
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 221, 222, 358
cicero, and augustan, propaganda Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 106, 108, 109
cicero, and autarkeia Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 267, 268
cicero, and catullus, singleness, vs. marriage in Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 143
cicero, and chrysippus Graver (2007), Stoicism and Emotion, 36, 43
cicero, and demosthenes in quintilian, syncrisis of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 95, 96
cicero, and demosthenes, plutarch, comparison of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 93, 94
cicero, and demosthenes, syncrisis, of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 93, 94, 95, 96, 98, 99, 100, 101
cicero, and exemplarity Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 104, 105
cicero, and fictive/real utterance Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 148
cicero, and historiography, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 79, 111, 112, 113, 114, 115
cicero, and law of nature Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 125, 152, 153, 154, 155, 156, 157, 158
cicero, and marcus in de divinatione, cicero, overlap between Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 76, 77, 78, 79, 80
cicero, and persona theory Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 37, 38, 40, 41, 49, 50, 71, 72, 73, 74, 75, 76, 77, 83, 84
cicero, and posidonius Graver (2007), Stoicism and Emotion, 245
cicero, and rhetoric vs. action Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 27, 28, 29, 45, 46, 47, 48, 49, 50
cicero, and self in dialogue Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 69, 70, 71, 78
cicero, and self-aemulatio Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 173, 174
cicero, and self-praise Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 45
cicero, and seneca Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 17, 20, 25, 26, 27, 49, 50
cicero, and the creation of his textual persona Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 30
cicero, and the doctrine of the three styles of speaking Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 19
cicero, and the relationship between spoken and written versions of extant speeches Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 35, 38, 39, 40, 41, 42
cicero, and the roman youth Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 24
cicero, and the use of archaisms in his early orations Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62
cicero, and tiro Howley (2018), The Single Life in the Roman and Later Roman World, 176, 177, 179, 180, 181, 182
cicero, and transcendent god Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 86
cicero, and, caesar, m. tullius Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 247, 248, 249, 250, 253, 254
cicero, and, catiline, m. tullius Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 172, 174, 215
cicero, and, clodius, m. tullius Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 166, 171, 186, 187, 210, 211, 212, 216, 242
cicero, and, etruria Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 49
cicero, and, haruspices Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 49
cicero, and, novum consilium Hoenig (2018), Plato's Timaeus and the Latin Tradition, 8, 87, 91, 93, 101, 229
cicero, and, timaeus methodology passage Hoenig (2018), Plato's Timaeus and the Latin Tradition, 41, 44, 45, 46, 54, 159
cicero, anger Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 132
cicero, antony, mark, as enemy of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 88, 118, 128, 179, 188, 193
cicero, apuleius, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 280
cicero, aratea Gee (2013), Aratus and the Astronomical Tradition, 44, 45, 48, 49
Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 133, 134, 135, 136, 137, 138, 141, 142
cicero, aratea, composition and date of Gee (2013), Aratus and the Astronomical Tradition, 61
cicero, aristotle, as model for Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 35
cicero, as a cultural icon Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 100, 111
cicero, as a perfect orator Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 115
cicero, as a poet Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 102, 105
cicero, as a style model Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 113, 115, 118, 119, 122, 123, 124
cicero, as an, augur Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 26
cicero, as caput patriae, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 118
cicero, as grammatical source, grammar Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 130, 131, 132, 148, 149, 152, 158, 159, 160, 161
cicero, as master of humor Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 245
cicero, as master of style Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 201, 278
cicero, as model of latinitas Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 127, 137, 138, 148, 149, 152, 158, 159, 160, 161, 301
cicero, as model of latinitas, gellius, aulus, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 134, 135, 136, 137, 138
cicero, as model of style Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 225, 316
cicero, as optimus auctor Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 126, 148
cicero, as pater patriae, honorific titles Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 90
cicero, as pater patriae, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 115, 116, 117
cicero, as reader Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 125, 126, 132, 148, 158, 159, 160
cicero, as rhetorical model Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 92
cicero, as roman demosthenes, consulship of. see consulship, ciceros, and Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 93
cicero, as source and authority Howley (2018), The Single Life in the Roman and Later Roman World, 132, 151, 196, 225, 245, 248
cicero, as source for anaxarchus Wolfsdorf (2020), Early Greek Ethics, 687
cicero, as source for archytas Wolfsdorf (2020), Early Greek Ethics, 481
cicero, as source for aristippus Wolfsdorf (2020), Early Greek Ethics, 386, 407, 408
cicero, as source for democritus Wolfsdorf (2020), Early Greek Ethics, 213, 216, 235, 236
cicero, as source for stoicism Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 33
cicero, as sources, late republican period, context of catullus and Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 126, 127, 128, 129, 130, 131, 132, 133, 134, 136, 137, 138, 139, 140, 141, 143
cicero, as subject of rhetorical color, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 104
cicero, as translator Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291
cicero, as translator of greek, philosophy Hoenig (2018), Plato's Timaeus and the Latin Tradition, 43
cicero, as translator of timaeus Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 222
cicero, as writer of dialogues Howley (2018), The Single Life in the Roman and Later Roman World, 209, 210, 211
cicero, as, exemplum, -a Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 162, 199, 278, 281, 299, 303, 308
cicero, as, nouus homo Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 157, 158, 159, 160, 161, 162, 163, 164, 168, 183
cicero, as, pater patriae Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 115, 116, 117
cicero, asconius pedianus, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 167, 168
cicero, asinius gallus, comparing father and Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 314, 315, 316
cicero, asinius pollio, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 107, 108, 109, 110, 111, 113
Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 135, 136, 137
cicero, assessment of julius caesar Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 54, 55, 60, 66, 141
cicero, astrology, critique of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429, 435
cicero, at book-ends and beginnings in pliny the younger Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 323, 332
cicero, attacks on antony as parricide, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 111, 112, 113, 114, 115
cicero, attacks on caesar as parricide, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 114, 115
cicero, attacks on catiline as disease, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 31, 32
cicero, attacks on catiline as parricide, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 105, 106
cicero, attacks on clodius as disease, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 30, 44, 45, 46, 47, 48, 49
cicero, attacks on clodius as parricide, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 106, 107
cicero, attacks on cynics Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79
cicero, attacks on vatinius as parricide, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 107
cicero, attacks on vatinius as struma, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 47
cicero, atticus, friend of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189
cicero, attributing the definition of wisdom to the ancients Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 9, 14, 15, 16
cicero, augustine on authority/reason and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 445, 455
cicero, augustine, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 124
cicero, augustine, st, and Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 110
cicero, augustine’s critique of astrology and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 435, 441
cicero, augustine’s critique of demons and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 438
cicero, author, cicero, m. tullius politician McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 31, 104
cicero, bodily conceptions in de re publica, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 17, 18, 19, 21, 22, 23
cicero, body metaphor Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38, 44, 45
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38, 44, 45
cicero, brutus Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 229
Walter (2020), Time in Ancient Stories of Origin, 11
cicero, brutus, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82, 83, 84
cicero, brutus, dialogue by Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 35
cicero, but examples in aristotle and first movements, expounded by seneca, perhaps earlier by, possibly, chrysippus not yet recognized as such Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 70, 71, 122
cicero, by implication, pliny the younger, as second Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 295, 297, 332
cicero, cassius dio, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 108
cicero, catilinarians Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 210, 211, 212, 214, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230
cicero, catullus, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 102
cicero, characterization of exile Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 46, 47
cicero, cheered, in theatre, m. tullius Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 220
cicero, cicero, , m. tullius Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 68, 69, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 111, 156, 157, 162, 163
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 58, 67, 68
cicero, cicero, m. tullius government, analysis of Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 51, 52, 53, 54, 55, 56, 57, 58, 59, 60
cicero, cicero, tullius m. Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 12, 13, 31, 32, 65, 66, 67, 68, 69, 70, 71, 72, 75, 77, 84, 89, 90, 91, 92, 102, 103, 104, 105, 106, 133, 136, 163, 170, 349, 350, 351, 352, 354, 356, 358, 372, 373, 375, 380, 388, 391
cicero, ciceronianism, Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 37, 44, 78, 81, 85, 86, 87, 89, 111, 112, 113, 116, 117, 118, 134, 143, 147, 149, 155, 156, 157, 163, 222
cicero, circulation of works without approval of Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 173, 279
cicero, civil war, as preventing seneca the elder from hearing Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 113
cicero, claims about averting the state’s demise, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 81
cicero, client of as betrayer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 144
cicero, commentary on epicureanism Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 128, 161, 175
cicero, compared with Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 114, 199, 200
cicero, compared with demosthenes Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 28, 29, 45, 46, 47, 48, 49, 50
cicero, condemnation of catiline Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 133
cicero, condemnation of p. clodius pulcher Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 29, 31, 32, 33, 34, 45, 46, 48, 133, 138
cicero, consolatio of tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 96, 97
cicero, consoling exiled friends, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93, 94
cicero, consular speeches Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 27, 72
cicero, consulship prevented death of body politic, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 80
cicero, consulship, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 109
cicero, contra contionem q. metelli Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 43
cicero, cornelius nepos, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 57, 58, 59
cicero, correspondence with sulpicius rufus, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 91, 92, 93, 94, 95, 96, 97
cicero, counsels, now lost Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 424
cicero, cowardice of Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 69, 70
cicero, craftsman simile, in aratea Gee (2013), Aratus and the Astronomical Tradition, 78, 79
cicero, creativity of in latin vocabulary Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 138, 141, 142, 143, 144, 145, 146, 148, 149, 152, 158, 159
cicero, date and structure of aratea Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 133, 134
cicero, date and structure of de divinatione Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 75, 76
cicero, date of de fato Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 86, 87
cicero, de consulatu suo Gee (2013), Aratus and the Astronomical Tradition, 63, 120, 130, 131, 202, 254
Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 81, 134
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 218, 260
cicero, de div. Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 36, 44, 45, 51, 129, 131, 132, 135, 136, 137, 138
cicero, de divination Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 56, 58
cicero, de divinatione Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429, 435, 438, 441
Gee (2013), Aratus and the Astronomical Tradition, 223
Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 191, 192, 196
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 218, 239, 240, 242, 260, 262
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 369
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 47, 48
cicero, de domo sua Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 26
cicero, de fato Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 1, 673
Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 86, 87, 88, 89, 90, 91, 92, 93
cicero, de finibus Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 50
Howley (2018), The Single Life in the Roman and Later Roman World, 23
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 156, 212, 213, 214, 215, 216, 217, 218, 226
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 156, 212, 213, 214, 215, 216, 217, 218, 226
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 45, 46
cicero, de gloria Howley (2018), The Single Life in the Roman and Later Roman World, 177
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 209
cicero, de haruspicum responsis Mackey (2022), Belief and Cult: Rethinking Roman Religion, 92, 93
cicero, de haruspicum responso Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 214
cicero, de imperio cn. pompei, pro lege manilia, nan Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 212
cicero, de inventione Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 240
cicero, de leg. Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 40
cicero, de legibus Mackey (2022), Belief and Cult: Rethinking Roman Religion, 121
cicero, de natura deorum Gee (2013), Aratus and the Astronomical Tradition, 61, 70, 71, 72, 73, 93, 94, 108, 119, 178, 223
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 149
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 40, 122, 222
cicero, de natura deorum as, disputatio in utramque partem Hoenig (2018), Plato's Timaeus and the Latin Tradition, 70
cicero, de off. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 16, 17, 23, 24, 26, 27
cicero, de oratore Howley (2018), The Single Life in the Roman and Later Roman World, 209, 210
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 123, 297
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 294
cicero, de oratore, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 1, 28, 29
cicero, de provinciis consularibus Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 47, 48
cicero, de re publica Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156, 157, 162, 163
Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 12, 13, 14, 15, 16, 17, 18, 43, 66, 67, 77, 81, 178, 187, 196, 204, 206, 212, 227, 228
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 109, 110, 113, 114, 120
Walter (2020), Time in Ancient Stories of Origin, 11
cicero, de re publica, cicero, m. tullius Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 51
cicero, de re publica, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 3, 185, 186, 187, 188, 189
cicero, de republica Cairns (1989), Virgil's Augustan Epic. 88
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 40
cicero, de senectute McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 41
cicero, death Long (2019), Immortality in Ancient Philosophy, 105, 107, 111
cicero, death of Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 69
cicero, death of in the rhetorical schools Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 109, 110, 111
cicero, death of state in the brutus and pro marcello, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 90, 91
cicero, death of tullia, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 17
cicero, decline of eloquence, as connected to canonization of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 92
cicero, decorum, in Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 40, 41, 72, 73, 74, 75
cicero, defends as superior to greek, latin Hoenig (2018), Plato's Timaeus and the Latin Tradition, 43, 44
cicero, defense of c. raberius, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 42
cicero, defense of flaccus Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 13, 14
cicero, defense of flaccus, references to temple tax in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91
cicero, defense of sestius’ tribunate as healing, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 45, 46, 47, 48, 49
cicero, deflects blame for death of catilinarians, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 80
cicero, demosthenes, as model of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 28
cicero, demosthenes, orator, compared with Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 27, 28, 29, 45, 46, 47, 48, 49, 50
cicero, dialogue form, in Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 26, 35, 37, 38, 39, 40, 52, 53
cicero, discourse on theology in de diuinatione Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 318
cicero, disease imagery, in tullius cicero, m. general Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 29, 30, 31, 32
cicero, divinatio in caecilium Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 202, 203
cicero, divine law, as defined by Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 57, 58
cicero, divine, qualities in oratory, m. tullius Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 119, 120, 166, 171, 172, 173, 174, 175, 176, 177, 179, 180, 213, 214, 215, 216, 217, 218, 219, 245, 247, 248, 249, 250
cicero, division of emotions Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 17, 18, 19
cicero, divorce of terentia, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 108
cicero, dream of scipio König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 43
cicero, emotional strategy in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 295, 296, 297
cicero, emotions Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 9, 14, 16, 17, 18, 19, 20
cicero, encomium of by livy Feldman (2006), Judaism and Hellenism Reconsidered, 51
cicero, example Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 117
cicero, exile Nasrallah (2019), Archaeology and the Letters of Paul, 152, 153, 157
cicero, exile as death, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 83, 84, 85, 86, 87, 88, 89
cicero, exile as wound, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 72, 73, 74
cicero, exile of as a schooltopic Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 82, 108, 109, 110, 111
cicero, exordia Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 225, 226, 227, 228, 229, 230, 231
cicero, fear Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 20, 51, 52, 57, 121, 189
cicero, fronto, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 60, 61, 137, 138
cicero, fulvius flaccus, marcus, as model for Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 260
cicero, gods, nature of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 68
cicero, graeculus, term first used regularly by Isaac (2004), The invention of racism in classical antiquity, 38
cicero, grief over death of daughter Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 65, 66
cicero, guests/visitors, and m. tullius Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 126, 127
cicero, his character cotta on traditional roman religion Tor (2017), Mortal and Divine in Early Greek Epistemology, 50
cicero, his corpus of oratorical works Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 18
cicero, his definition of homo Conybeare (2006), The Irrational Augustine, 144, 147, 162, 163, 164
cicero, his oratory as art of illusion Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 225, 226, 227, 228, 229, 230, 231, 233, 234, 235, 236, 237, 239, 240, 242, 243, 244, 245, 246, 247, 248, 249, 251, 252, 253, 255, 256, 257, 260, 261, 262, 263, 265, 266
cicero, his practice of self-correction Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 42, 43, 45, 46, 48, 49, 50, 51, 52
cicero, his speeches as rhetorical models Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 91, 92, 95, 96, 188, 189
cicero, homo novus Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 23, 315, 316
cicero, hortensius Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 455
Conybeare (2006), The Irrational Augustine, 15, 20, 24, 73, 84
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 358
cicero, house, on palatine, m. tullius Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 210, 211, 212, 242
cicero, human law, as defined by Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 59
cicero, humor, of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 115, 118, 119
cicero, ideal orator, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 22, 23, 28, 29, 119, 120, 133, 134, 140, 141, 144, 145
cicero, images of death in the in pisonem, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 83, 84
cicero, in appian, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 143
cicero, in bruttedius niger, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 137
cicero, in cassius dio, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 144
cicero, in civil war, iulius caesar, c., and Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 68, 69, 70
cicero, in clodium et curionem Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 32, 193, 194, 195
cicero, in de virtute, junius brutus, m., brutus, consolations of Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93
cicero, in dio, philiscus, speech of to exiled Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 171, 172, 173, 174, 175, 176
cicero, in jerome, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 104
cicero, in martial, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 89
cicero, in pisonem Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 24, 95, 192
Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 45, 50, 140, 141
cicero, in plutarch, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 104
cicero, in pompeian graffiti, verrines Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 299
cicero, in roman education Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 122, 129, 130
cicero, in seneca the younger, citations of ennius, through Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 197
cicero, in seneca the younger, declamatory Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 197, 198, 199, 200, 201, 202, 203
cicero, in seneca the younger, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 198
cicero, in the scholia, scholia, debate over Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 177
cicero, in the silver age Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 96
cicero, in toga candida Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 193
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 216
cicero, in valerius maximus, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 126
cicero, in vatinium Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 255
cicero, in vergil, implausible, presence of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 187
cicero, in verrem Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 14, 49, 50, 56, 133, 140
Howley (2018), The Single Life in the Roman and Later Roman World, 176, 177
cicero, infamia, infamy, and religio in Mueller (2002), Roman Religion in Valerius Maximus, 196, 197
cicero, infers voluntariness of emotion from dispensability of second judgement, chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176
cicero, influence of augustine of hippo, on pagan divination Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 435, 438, 441
cicero, influence of de officiis on ars amatoria Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 66, 72, 73, 78, 80, 127, 141
cicero, insufficiency of quintus tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 20, 21
cicero, invents rhetorical/philosophical vocabulary in latin Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70
cicero, its fortune Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 91
cicero, its fortune in the rhetorical schools Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 91, 92
cicero, jokes, ciceros, jurists, not, in Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 337
cicero, julius caesar, and Jenkyns (2013), God, Space, and City in the Roman Imagination, 34, 84, 151, 173
cicero, julius caesar, c., and Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 11, 12, 19, 34, 51
cicero, length of orations by Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 118
cicero, liberal arts and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 665
cicero, library of organized by tyrannio Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 274
cicero, limitations on value of Feldman (2006), Judaism and Hellenism Reconsidered, 167
cicero, literature Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 215, 217
cicero, livy, his obituary of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 110
cicero, livy, judgment of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 133
cicero, lucan, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 106
cicero, lucius Jenkyns (2013), God, Space, and City in the Roman Imagination, 258
cicero, lucius tullius, cousin Maso (2022), CIcero's Philosophy, 30
cicero, lucius tullius, uncle Maso (2022), CIcero's Philosophy, 8
cicero, lucullus, dialogue by Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 59, 61, 71
cicero, m. tullius Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 88, 262, 273, 276
Huttner (2013), Early Christianity in the Lycus Valley, 38, 39, 70, 71, 99, 164
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 83, 85, 88, 89, 154, 225, 227, 230, 231, 237, 244, 272, 274, 275, 277, 278, 283, 285, 290, 291, 335, 336, 337, 343, 344, 345, 347, 348, 350, 351
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 263, 308
Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 38, 40, 42, 43, 52, 64, 73, 74, 75, 76, 77, 126, 173, 178, 187, 196, 203, 204, 206, 212, 213, 227, 228
Poulsen (2021), Usages of the Past in Roman Historiography, 14, 40, 43, 44, 60, 73, 95, 108, 109, 174, 180, 206, 208, 210, 235, 236, 240, 241, 246, 301
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 15, 44, 70, 91, 109, 110, 112, 118, 121, 122, 123, 124, 143, 148, 151
cicero, m. tullius, as author of philosophical dialogues Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 3, 4, 6, 12, 13, 14, 15, 16, 17, 18, 21, 23, 31, 32
cicero, m. tullius, care for temple of tellus Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 112, 113
cicero, m. tullius, correspondence of Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 124, 170, 171, 172, 176, 178, 183, 184, 211, 212, 213
cicero, m. tullius, friendship with atticus Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 125
cicero, m. tullius, philosophical content of letters Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 20, 21
cicero, m. tullius, poetry of Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 141
cicero, m. tullius, possible identification with fundilius Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 76, 112, 113, 114
cicero, m. tullius, proponent of anomalia Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 47
cicero, m. tullius, proscription of Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 112, 113, 213
cicero, m. tullius, relationship with varro Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6, 7, 12, 13, 211, 212, 213
cicero, m. tullius, speeches of Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 66, 81, 102, 112, 113, 130, 184, 220, 221, 222, 226, 227
cicero, m. tullius, support of caesar’s renovation of saepta Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 177, 178
cicero, m. tullius, use of agricultural vocabulary in Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 66, 67, 68, 69, 70
cicero, m. tullius, view of italia Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 73, 74, 75
cicero, m. tullius, view of roman imperium Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 220, 221, 222, 223
cicero, m., tullius Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 35, 288, 289
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 18, 19, 47, 48, 50, 107, 137, 138, 183, 198, 218
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 14, 35, 45, 46, 47, 48, 49, 50, 52, 63, 82, 86, 109, 156, 297
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 37, 38, 39, 40, 41, 42, 43, 44, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 73, 74, 79, 82, 84, 92, 111, 112, 126, 127, 144, 145, 146, 147, 155, 169, 171, 175, 176, 177, 178, 179, 180, 181, 185, 186, 217, 221, 222, 224, 225, 239, 240, 252, 255, 256, 258, 273, 274, 275, 276, 277, 278
cicero, m., tullius consul, author Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 60, 227, 278
cicero, m., tullius divination, attitude toward Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 289
cicero, manilius, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 101
cicero, marcellus, julius caesar’s enemy defended by Xinyue (2022), Politics and Divinization in Augustan Poetry, 13, 14, 15
cicero, marcus tullius Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 129
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 145, 266
Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 61, 62, 71
Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 179, 181, 182, 184, 250, 251
Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 55, 56, 67, 69, 71, 80, 118, 171
Walter (2020), Time in Ancient Stories of Origin, 11, 13
Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 69, 70, 108, 110
cicero, marcus tullius minor, son of the orator Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 3, 102, 103
cicero, marcus tullius, academic books Tsouni (2019), Antiochus and Peripatetic Ethics, 3, 4, 37, 40, 41, 42, 43, 44, 45, 47, 48, 53, 58, 63, 65, 66, 67, 68, 71, 72, 139, 140, 181
cicero, marcus tullius, academica Hoenig (2018), Plato's Timaeus and the Latin Tradition, 39, 48, 49, 81, 89, 91
cicero, marcus tullius, against verres Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 126, 127
cicero, marcus tullius, and academic scepticism Tsouni (2019), Antiochus and Peripatetic Ethics, 30, 31
cicero, marcus tullius, and antiochus Tsouni (2019), Antiochus and Peripatetic Ethics, 2, 3, 4, 5
cicero, marcus tullius, and auctoritas Tsouni (2019), Antiochus and Peripatetic Ethics, 32, 33, 34, 35
cicero, marcus tullius, and brutus Jenkyns (2013), God, Space, and City in the Roman Imagination, 8, 155
cicero, marcus tullius, and creation of cosmos Hoenig (2018), Plato's Timaeus and the Latin Tradition, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101
cicero, marcus tullius, and fusion of rhetorical and philosophical methods Hoenig (2018), Plato's Timaeus and the Latin Tradition, 64, 65, 69
cicero, marcus tullius, and timaeus translation Hoenig (2018), Plato's Timaeus and the Latin Tradition, 52, 53, 54, 55, 68, 69, 70, 88
cicero, marcus tullius, as livy’s hanno Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 15, 130
cicero, marcus tullius, concurrence of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 64, 65
cicero, marcus tullius, de divinatione Hoenig (2018), Plato's Timaeus and the Latin Tradition, 45, 54, 82
cicero, marcus tullius, de doma sua Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 63
cicero, marcus tullius, de finibus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 44, 48, 49
cicero, marcus tullius, de natura deorum Hoenig (2018), Plato's Timaeus and the Latin Tradition, 48, 49, 52, 53, 55, 69, 70, 88
cicero, marcus tullius, education Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 101
cicero, marcus tullius, father Maso (2022), CIcero's Philosophy, 7
cicero, marcus tullius, historical reach of translations Hoenig (2018), Plato's Timaeus and the Latin Tradition, 46
cicero, marcus tullius, hortensius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 216
cicero, marcus tullius, house in puteoli Jenkyns (2013), God, Space, and City in the Roman Imagination, 151, 173
cicero, marcus tullius, house in rome Jenkyns (2013), God, Space, and City in the Roman Imagination, 23, 26, 225, 267
cicero, marcus tullius, language of rhetorical Hoenig (2018), Plato's Timaeus and the Latin Tradition, 58, 59
cicero, marcus tullius, letters Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 52, 57, 58, 74, 75, 109, 110, 111, 113
cicero, marcus tullius, lucullus Tsouni (2019), Antiochus and Peripatetic Ethics, 2, 5, 64, 65, 107
cicero, marcus tullius, on appropriate actions Tsouni (2019), Antiochus and Peripatetic Ethics, 162
cicero, marcus tullius, on duties Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 22
cicero, marcus tullius, on emulating greek orators Hoenig (2018), Plato's Timaeus and the Latin Tradition, 41
cicero, marcus tullius, on ends Tsouni (2019), Antiochus and Peripatetic Ethics, 3, 4, 8, 21, 22, 23, 25, 26, 27, 28, 29, 31, 32, 33, 37, 41, 43, 45, 48, 50, 51, 53, 54, 55, 56, 57, 58, 59, 63, 64, 70, 71, 72, 74, 78, 86, 87, 88, 89, 99, 105, 107, 111, 112, 118, 127, 128, 133, 138, 139, 140, 142, 143, 145, 147, 148, 151, 161, 164, 171, 175, 177, 181, 184, 186, 188, 189, 191, 193, 194, 195, 198
cicero, marcus tullius, on gender roles and anger Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 136, 137
cicero, marcus tullius, on knowledge of god Hoenig (2018), Plato's Timaeus and the Latin Tradition, 19
cicero, marcus tullius, on religions Jenkyns (2013), God, Space, and City in the Roman Imagination, 251, 252, 253, 254
cicero, marcus tullius, on romans surpassing greeks, in tusculans Hoenig (2018), Plato's Timaeus and the Latin Tradition, 42, 43
cicero, marcus tullius, on the nature of the gods Tsouni (2019), Antiochus and Peripatetic Ethics, 34, 35, 185
cicero, marcus tullius, on the orator Tsouni (2019), Antiochus and Peripatetic Ethics, 38
cicero, marcus tullius, on walking Jenkyns (2013), God, Space, and City in the Roman Imagination, 146, 147, 148, 149, 150, 151
cicero, marcus tullius, orator, philosopher, and politician Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 287, 294, 295, 296, 297, 301, 304, 353, 471, 485
cicero, marcus tullius, partitiones oratoriae Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61, 66, 77
cicero, marcus tullius, personal life Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 83, 93
cicero, marcus tullius, philonean outlook of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 93
cicero, marcus tullius, philosophical stance Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 59, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 113
cicero, marcus tullius, philosophical treatises of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93
cicero, marcus tullius, plato and platonism of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 38, 39, 40
cicero, marcus tullius, political career Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 1, 141, 225
cicero, marcus tullius, political views Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 127, 212, 219
cicero, marcus tullius, preface to Hoenig (2018), Plato's Timaeus and the Latin Tradition, 44
cicero, marcus tullius, rome imagined Jenkyns (2013), God, Space, and City in the Roman Imagination, 117, 118
cicero, marcus tullius, sceptical terms used by Hoenig (2018), Plato's Timaeus and the Latin Tradition, 81
cicero, marcus tullius, somnium scipionis Hoenig (2018), Plato's Timaeus and the Latin Tradition, 167
cicero, marcus tullius, son Maso (2022), CIcero's Philosophy, 7, 44
cicero, marcus tullius, son of the orator Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 317
cicero, marcus tullius, speaking role in timaeus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 48, 49, 56
cicero, marcus tullius, speeches Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 127, 141, 152
cicero, marcus tullius, topics Hoenig (2018), Plato's Timaeus and the Latin Tradition, 77
cicero, marcus tullius, triumphal ambitions Jenkyns (2013), God, Space, and City in the Roman Imagination, 5, 44, 45, 51
cicero, marcus tullius, tusculan disputations Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 129, 283
Hoenig (2018), Plato's Timaeus and the Latin Tradition, 87, 89
Tsouni (2019), Antiochus and Peripatetic Ethics, 28, 29, 33, 34, 143, 173, 201
cicero, marcus tullius, view of anger Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 129, 136, 137, 216, 275, 283
cicero, marcus tullius, “scepticisms” of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 38, 39
cicero, marius, poem of Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 48
cicero, master of elegantia Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283
cicero, metaphor, use of in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 273, 274
cicero, miscarriage of tertulla, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 18
cicero, modicum corpus, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 111, 112, 113, 114, 115
cicero, mourning for the res publica Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 64, 65
cicero, mundum contemplandum and imitandum Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 77, 78
cicero, namer of stars, in aratea Gee (2013), Aratus and the Astronomical Tradition, 79, 80, 224
cicero, narratio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 234, 235, 236, 237, 239
cicero, narrative in the speeches Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 233, 234, 235, 236, 237, 239
cicero, natural law, in Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 57, 58, 355
cicero, nepos, cornelius, biography of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 132
cicero, nonius marcellus, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 152
cicero, objects to consolation writings, cleanthes, wrong time for dispute Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177
cicero, of julius caesar Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11, 13, 14, 15, 16
cicero, of pompey Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11, 12, 13
cicero, on academic sceptics Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 96, 97, 102, 106, 107, 108, 109, 110, 112, 117
cicero, on adoption of p. clodius pulcher, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 118, 119
cicero, on affective events Graver (2007), Stoicism and Emotion, 30
cicero, on apotheosis of statesmen Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9
cicero, on archimedes’ armillary sphere Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 212
cicero, on astrology Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 144, 145, 146, 148, 151
cicero, on beans impeding dream-divination Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 626
cicero, on beliefs in emotion Graver (2007), Stoicism and Emotion, 36, 43, 62, 229, 233
cicero, on billeting Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 77
cicero, on booksellers Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 273
cicero, on building roads to estates Parkins and Smith (1998), Trade, Traders and the Ancient City, 141
cicero, on clodius’ tribunate as death of state, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 87, 88
cicero, on confidence Graver (2007), Stoicism and Emotion, 213, 214
cicero, on dancing Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 175
cicero, on direct taxes of his time Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 53, 54, 55, 56, 57
cicero, on divination Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 378
Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 3, 5, 47
Tor (2017), Mortal and Divine in Early Greek Epistemology, 104, 105, 109, 112, 113, 115, 131
cicero, on divination, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 168, 316, 348, 626
cicero, on dream revealing plants curative quality Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26
cicero, on duties Celykte (2020), The Stoic Theory of Beauty. 155, 156, 157, 158
cicero, on duties towards patria, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 104
cicero, on duty to increase citizen population, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 143, 144, 164, 175
cicero, on early roman orators Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 18, 19
cicero, on ends Celykte (2020), The Stoic Theory of Beauty. 30, 31, 32, 35, 45, 47, 56, 61, 62, 87, 123, 152, 160
cicero, on epicureans Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 286, 305
cicero, on erotic love Graver (2007), Stoicism and Emotion, 232
cicero, on etymology of lex/nomos Wolfsdorf (2020), Early Greek Ethics, 483
cicero, on eupatheiai Graver (2007), Stoicism and Emotion, 51, 52, 203, 204, 230
cicero, on festivals Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253
cicero, on gestures Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 45
cicero, on glory Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 181, 310, 311, 312
cicero, on greek influence Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 221, 222
cicero, on grief and consolation Graver (2007), Stoicism and Emotion, 79, 196, 197, 198, 199, 200
cicero, on heracles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 361
cicero, on history Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 301
cicero, on honor and glory Graver (2007), Stoicism and Emotion, 161, 163, 248
cicero, on human development Graver (2007), Stoicism and Emotion, 164, 165, 230
cicero, on infertility and dream interpreters, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59
cicero, on insanity Graver (2007), Stoicism and Emotion, 119, 120, 121
cicero, on law and society Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 346, 347, 348, 349
cicero, on liberties permitted in a monograph Feldman (2006), Judaism and Hellenism Reconsidered, 346, 347
cicero, on librarii Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 269
cicero, on lowly style Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 273
cicero, on lucubration Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 324
cicero, on magic and superstition Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 34
cicero, on mark antony Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 175
cicero, on marriage connections, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 91
cicero, on obligation to others Graver (2007), Stoicism and Emotion, 176
cicero, on octavian Xinyue (2022), Politics and Divinization in Augustan Poetry, 44, 45, 46
cicero, on origins of error Graver (2007), Stoicism and Emotion, 159, 160, 161, 163, 247
cicero, on outliving the state, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 99
cicero, on phidias and imitation Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 213, 214
cicero, on philosophy Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 305, 306, 315
cicero, on physical appearance Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 209, 210
cicero, on plato and aristotle Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306
cicero, on poetry and divination Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 255
cicero, on poetry as part of conversation Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 204, 205
cicero, on prescriptive dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 348
cicero, on property Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 318, 326, 327, 328, 329, 330, 331, 332, 333, 348
cicero, on prose style Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 291, 344
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 291, 344
cicero, on reading Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 196, 197, 198, 209, 211, 213, 214, 224
cicero, on recognizing a song from first notes of the piper, lucullus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 211, 212
cicero, on remorse Graver (2007), Stoicism and Emotion, 196, 199, 200, 252
cicero, on rhetoric Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306
cicero, on rhetorical arrangement Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 36, 37, 96, 116
cicero, on rhetorical reasoning Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 1, 100, 101, 128, 234, 260
cicero, on roman law Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 80
cicero, on social status of entertainers Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 176, 177
cicero, on socrates Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291
Wolfsdorf (2020), Early Greek Ethics, 54
cicero, on sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 61, 62, 643
cicero, on species-level classification Graver (2007), Stoicism and Emotion, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244
cicero, on starting points toward virtue Graver (2007), Stoicism and Emotion, 176, 246, 247
cicero, on stoic divine law theory Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 55, 57, 58, 61, 355
cicero, on stoicism Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 286, 305, 324, 325, 326, 331, 332
cicero, on the compitalia Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 257, 258
cicero, on the death of only sons, cicero, m. tullius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 66
cicero, on the mixed constitution, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 18, 19, 21
cicero, on the nature of the gods Celykte (2020), The Stoic Theory of Beauty. 43, 101, 102, 104, 105, 120, 121, 122, 123, 128, 158
cicero, on theory of value Graver (2007), Stoicism and Emotion, 230
cicero, on traits of character Graver (2007), Stoicism and Emotion, 139, 244, 245
cicero, on tributum soli Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 220
cicero, on tyrannio as book specialist Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 275
cicero, on unstoppable impulses Graver (2007), Stoicism and Emotion, 69, 234
cicero, on wise man Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22, 23
cicero, on writing Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 18, 19
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 123, 293
cicero, on zenos epistemology Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 225
cicero, on, aristotle Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285, 286, 287, 290, 292, 293, 298, 299, 300, 301, 302, 303, 304, 305, 378
cicero, on, augury Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 26, 27, 28, 29, 30, 31, 32
cicero, on, bookseller Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 273
cicero, on, cosmos Hoenig (2018), Plato's Timaeus and the Latin Tradition, 80, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101
cicero, on, creation Hoenig (2018), Plato's Timaeus and the Latin Tradition, 73, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 95
cicero, on, disciplina, etrusca Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 49, 50, 54, 97, 103, 111, 112
cicero, on, gauls Isaac (2004), The invention of racism in classical antiquity, 413
cicero, on, hellenistic philosophy Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285
cicero, on, king/kingship Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 43, 44, 64
cicero, on, living law ideal Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 43, 44, 64
cicero, on, plato Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 301, 304, 305, 306, 319, 349
cicero, on, religio Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 12, 13, 33
cicero, on, socrates Hoenig (2018), Plato's Timaeus and the Latin Tradition, 14
cicero, on, taxes, direct Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 53, 54, 55, 56, 57, 220
cicero, orations, unspecified Howley (2018), The Single Life in the Roman and Later Roman World, 60, 227
cicero, orator and writer Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 6, 158
cicero, orator and writer, and greek entertainments Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 95, 96
cicero, orator and writer, philippics Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 228
cicero, orator and writer, villa decorations of Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 158
cicero, orator, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 2, 3
cicero, paradoxa stoicorum Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 315
cicero, performance as ap. claudius caecus Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 8, 16, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 76, 77, 78, 80, 82, 85, 90, 91, 92, 134, 147
cicero, personal exempla in the speeches Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 303, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316
cicero, philippics Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 14, 54, 55, 56, 59, 60, 61, 62, 63, 64, 65, 66, 68, 69, 70, 71, 141, 142, 143
Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 87, 92
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 217, 222, 229
cicero, philippics planets, absence from augustan literature of Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 128, 191
cicero, philippics, cicero, m. tullius Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 68
cicero, philiscus and, cicero, m. tullius Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 58, 59, 212
cicero, philosophical views Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 33, 34, 48, 65, 115, 117
cicero, plato, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 40, 48, 49, 71
cicero, plato, as model for Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 35, 37, 38, 39, 40, 48, 143
cicero, platonism, of Graver (2007), Stoicism and Emotion, 163
cicero, platonizing roman statesman, orator, aristotelian metriopatheia ridiculed as belief in moderate perturbation, vice or evil Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 208
cicero, platonizing roman statesman, orator, endurance of others as model Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 224
cicero, platonizing roman statesman, orator, his own distress and authorshipof consolation and tusculans Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177, 178
cicero, platonizing roman statesman, orator, medicine of the mind Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19
cicero, platonizing roman statesman, orator, on consequent voluntariness of emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176
cicero, platonizing roman statesman, orator, on need in emotion for judgement that reaction appropriate Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 32, 176
cicero, platonizing roman statesman, orator, possible early reference to first movements Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 70
cicero, platonizing roman statesman, orator, rejection of epicurus' distraction Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 234
cicero, platonizing roman statesman, orator, stoic doctrine of indifferents said to differ only verbally from view of other schools Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
cicero, platonizing roman statesman, orator, time removes emotion because reflection or familiarity can remove the relevant judgement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 112
cicero, platonizing roman statesman, orator, translation of pathos as perturbatio Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 182, 208
cicero, platonizing roman statesman, orator, use of many therapies Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177
cicero, platonizing roman statesman, orator, virtues not needed by the blessed Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188
cicero, platonizing roman statesman, orator, wordless music as calming Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 91
cicero, pliny the elder, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 71, 72
cicero, pliny the younger, and imitation of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 124
cicero, plutarch, on augustus/octavian and Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 106, 108
cicero, plutarch, on exiled Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 172
cicero, pomponius atticus, t., agent for Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60, 61
cicero, popillius, supposed killer of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 102, 103, 104
cicero, possible allusion to epidaurian testimony Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 168, 172
cicero, praise for cn. pompeius magnus Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 31, 62, 63
cicero, praise for ser. sulpicius rufus Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 68, 69
cicero, preserved on, papyri Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 81
cicero, private library, of Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 274
cicero, pro archia Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 199, 200, 306, 307
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 228
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 228
cicero, pro archia, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 44, 45, 46, 47, 48, 49, 130, 131
cicero, pro c. rabirio Howley (2018), The Single Life in the Roman and Later Roman World, 180, 181
cicero, pro caelio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 91, 92, 226
Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 8, 14, 16, 18, 24, 25, 27, 28, 77, 78, 79, 82, 85, 86, 90, 131, 132, 133, 134, 135, 141
cicero, pro cluentio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 96, 226, 233, 249
cicero, pro cornelio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 59, 193
cicero, pro flacco Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 96, 246, 307, 308
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 220
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 47, 133
cicero, pro lege manilia Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11, 12, 13, 14
cicero, pro ligario Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 214, 230
cicero, pro marcello Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 210, 212, 213
Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11, 13, 14, 15, 16
cicero, pro milone Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 51, 52, 95, 191, 225, 234, 235, 236, 237, 239, 294, 295, 307, 308
Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 8, 14, 31, 32, 33, 34, 47, 48, 135, 136
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 234, 238, 240, 241
cicero, pro murena Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 242, 243
cicero, pro plancio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 198, 199, 249, 251
cicero, pro quinctio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 95
cicero, pro rabirio postumo Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 227, 228
cicero, pro rege deiotaro Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 214
cicero, pro scauro Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 95, 193, 230
cicero, pro sestio Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 195, 197, 252, 315, 316
cicero, pro sex. roscio amerino Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 39, 40, 41, 42, 43, 137, 138
cicero, pro sexto roscio amerino Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 257, 312
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 213
cicero, pro sulla Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 260, 261, 262, 263
Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 45
cicero, prognostica Gee (2013), Aratus and the Astronomical Tradition, 63, 64, 90, 91
cicero, proscription of tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 117
cicero, prose rhythm, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 284, 285
cicero, prosecutes, verres, c. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26, 32, 36, 37, 45, 46, 47, 48, 49, 50, 104, 108, 296
cicero, prosecution of piso Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 20, 21, 49, 55, 185
cicero, public eye, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 63
cicero, q. Culík-Baird (2022), Cicero and the Early Latin Poets, 30, 58, 110, 144, 205, 215, 217
cicero, q. tullius Poulsen (2021), Usages of the Past in Roman Historiography, 92, 232, 235
cicero, q., tullius Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 243, 245, 246, 247
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 17, 19, 20, 177, 178
cicero, quintus Jenkyns (2013), God, Space, and City in the Roman Imagination, 2, 25, 134, 182, 270
cicero, quintus tullius Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 129
Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 126, 127
Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 1, 39, 49, 228
Maso (2022), CIcero's Philosophy, 7, 21, 30, 38, 39, 40, 63, 81, 82, 102
Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 115, 116
Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 59
cicero, quintus tullius, brother of the orator Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 369
cicero, quintus tullius, commentariolum petitionis, “election handbook” Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 62, 63, 111
cicero, quintus tullius, zodiac fragment Gee (2013), Aratus and the Astronomical Tradition, 133, 220, 229
cicero, quintus, brother of orator Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 26, 39, 47, 203
cicero, quintus, nephew of orator Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 39, 41
cicero, ratio, quintus tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 87, 123, 124, 125, 126, 133, 134, 135, 136, 137
cicero, reception of in the rhetorical schools Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 107
cicero, reception of the speeches in the school Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 91, 92, 95, 96
cicero, recta ratio Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18
cicero, references to the furies Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 5, 8, 31, 39, 40, 41, 42, 43, 45, 46, 47, 49, 51, 54, 137, 138, 139
cicero, renders as osius, “eternity, ” Hoenig (2018), Plato's Timaeus and the Latin Tradition, 10, 263, 264
cicero, republic O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 24, 25, 26, 64, 105, 106, 235, 236, 237, 257, 258, 275, 276
cicero, res publica Mackey (2022), Belief and Cult: Rethinking Roman Religion, 196
cicero, revision of his speeches Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 34, 35, 38, 39, 40, 41, 42, 43, 45, 46, 48, 49, 50, 51, 52
cicero, revulsion at parricide, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 103, 104
cicero, roman priests, categorisation by Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 116
cicero, sallust, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 102
cicero, second catilinarian Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 256, 257
cicero, second philippic Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 48, 49, 50
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 347
cicero, self-serving uses of imagery, tullius cicero, m. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 2, 72, 73, 74, 75
cicero, seneca the younger, comparing cato and Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 199, 200
cicero, seneca the younger, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 110, 111, 113, 122, 123
cicero, servitude, slavery Nasrallah (2019), Archaeology and the Letters of Paul, 157, 158
cicero, shift to academic skepticism Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 315, 316
cicero, silius italicus, and Augoustakis (2014), Flavian Poetry and its Greek Past, 290, 306, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 290, 306, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324
cicero, socrates, and Long (2019), Immortality in Ancient Philosophy, 106, 110
cicero, somn., scale, musical, in Gee (2020), Mapping the Afterlife: From Homer to Dante, 140, 143
cicero, somnium scipionis Gee (2013), Aratus and the Astronomical Tradition, 173
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 42
cicero, somnium scipionis, ciceromarcus, tullius Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 40
cicero, speeches cited by augustine O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 271, 272
cicero, stoicism and virility Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 5, 20, 46, 47
cicero, structure of human vocation, mundum contemplandum and imitandum Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 77, 78
cicero, stuprum, illicit sex, in Mueller (2002), Roman Religion in Valerius Maximus, 196, 197
cicero, suicide, and Long (2019), Immortality in Ancient Philosophy, 175, 195, 196, 197, 198, 199
cicero, sulpicius rufus, ser., letters of consolation to Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 91, 92, 94, 95, 96, 97
cicero, the poet in seneca the younger, appraisal of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 202
cicero, the poet, plutarch, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 311
cicero, thucydides, assessment by Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 35
cicero, timaeus translation O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 288, 289
cicero, tirade of against gabinius Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 14, 15, 16, 17, 28
cicero, tiro, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 59, 60, 61, 62, 64
cicero, tiro, as author of biography of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 39, 132, 142, 251
cicero, to suggesting that he take liberties with truth in a monograph, lucceius, letter of Feldman (2006), Judaism and Hellenism Reconsidered, 346, 347
cicero, topica Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 6, 671, 672
cicero, topoi by Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 177, 181, 197, 207
cicero, translates pathos Graver (2007), Stoicism and Emotion, 141, 244
cicero, translates prohairesis Graver (2007), Stoicism and Emotion, 233
cicero, translates, plato, timaeus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 45, 46, 47, 48, 49, 50, 52, 66, 239, 262, 263
cicero, transmission of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 72, 73, 74, 75, 81, 82, 210, 212, 213, 214, 215, 216
cicero, tullia, daughter of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 56
Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 65, 66
cicero, tullia, daughter of m. tullius Poulsen (2021), Usages of the Past in Roman Historiography, 180, 240, 241
cicero, tullius l., admires demosthenes Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85, 87
cicero, tullius l., visits pericles’ tomb Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85
cicero, tullius m., and antonius Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 132, 133, 137, 146
cicero, tullius m., and caesar Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 69, 70
cicero, tullius m., and concordia Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 269
cicero, tullius m., and decorum Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 64
cicero, tullius m., and fasces /lictors Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 68, 69, 70, 71, 78
cicero, tullius m., and humanitas Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 61, 63, 64
cicero, tullius m., and roman topography Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85, 87
cicero, tullius m., and romulus’ lituus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 168
cicero, tullius m., and the de divinatione Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 125
cicero, tullius m., and the de finibus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 23, 84, 85, 86, 87, 103
cicero, tullius m., and the de inventione Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
cicero, tullius m., and the de legibus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 87
cicero, tullius m., and the de oratore Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 64
cicero, tullius m., and the pro archia Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 87
cicero, tullius m., and the pro caelio Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 34, 232
cicero, tullius m., as collector Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26, 59, 60, 61, 62, 63, 64
cicero, tullius m., attacks marc antony Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 69
cicero, tullius m., augur Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 138, 142, 143, 171, 172, 243
cicero, tullius m., conflict with p. clodius pulcher Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153
cicero, tullius m., de diuinatione Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35
cicero, tullius m., de haruspicum responso Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 99, 100, 102, 103, 104, 105, 106, 107
cicero, tullius m., his academy Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60, 61, 62
cicero, tullius m., his book in admirandis Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 193
cicero, tullius m., his house in rome Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153, 191
cicero, tullius m., his letters collected Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67
cicero, tullius m., his oration against catiline Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 23, 85
cicero, tullius m., his patronage of sicily Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 48
cicero, tullius m., imperium and triumph Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 68, 69, 70, 71
cicero, tullius m., on artists Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 83
cicero, tullius m., on colour Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 101
cicero, tullius m., on crassus’ departure for parthia Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155
cicero, tullius m., on drowning of pulli Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 159, 160, 161, 162, 163
cicero, tullius m., on flaminius’ neglect of auspices Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 239, 240, 242, 243, 244, 245, 246, 247
cicero, tullius m., on imagines Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 87
cicero, tullius m., on pleasure Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 110
cicero, tullius m., on sacred nature of statuary Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108
cicero, tullius m., on scipio aemilianus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 53, 54, 55
cicero, tullius m., on the roman house Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 64
cicero, tullius m., on vitium at trials Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 164
cicero, tullius m., penates and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 161
cicero, tullius m., praises pompey’s moderation Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 46
cicero, tullius m., public versus private view of art Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 57, 94, 307
cicero, tullius m., villa at caieta Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 61
cicero, tullius m., villa at formiae Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 61
cicero, tullius m., villa at tusculum Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60, 61, 62, 63, 64
cicero, tullius marcus, and appius claudius pulcher Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 129, 130
cicero, tullius marcus, and clodia metelli Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 126, 127, 128, 129
cicero, tullius marcus, and development of eloquence Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 154
cicero, tullius marcus, and fabius cunctator Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 191, 192
cicero, tullius marcus, and marcus caelius rufus Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 127, 128, 129
cicero, tullius marcus, and publius clodius pulcher Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 125, 126, 127, 129
cicero, tullius marcus, as “liberator” Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 257, 258
cicero, tullius marcus, exile of Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 256
cicero, tullius marcus, in dio cassius Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 59, 60, 73, 74
cicero, tullius marcus, portraying appius claudius caecus Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 127, 128, 129
cicero, tullius q., and athens Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85
cicero, tullius q., his statue Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 291
cicero, tullius, marcus, client of Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 156
cicero, tusculan disputations Celykte (2020), The Stoic Theory of Beauty. 56, 62, 90, 146, 162, 182
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 103
cicero, tusculan disputations and the passions Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 271
cicero, tusculanae disputationes Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 131, 132
cicero, tyrannicide Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 31
cicero, tyranny Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 24, 26, 27, 31, 49, 50
cicero, use of term paradoxon by Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 104
cicero, using the definition of wisdom in stoic contexts Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 16
cicero, varro, m. terentius, relationship with Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6, 7, 12, 13, 211, 212, 213
cicero, verbal coinages Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 147
cicero, vergil, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 101
cicero, verrine orations Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 309
cicero, verrines Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 222
cicero, virtue Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 115
cicero, vitruvius, and Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 129, 130, 131, 132, 133, 137
cicero, vitruvius, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 101
cicero, volte-face on divination? Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 314, 315
cicero, “somnium scipionis, ” Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 114, 116, 117, 152, 153
cicero, ”, floor mosaic, pompeii, “villa of Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 17
ciceromarcus, tullius, cicero, Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 39, 66, 67, 74, 75, 76, 121, 122, 174, 175
ciceros, allusions to, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 77, 100, 111, 115, 116, 119, 180, 190, 191, 192, 193
ciceros, as convenient for augustan propaganda, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 106
ciceros, as highly esteemed in antiquity, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 80
ciceros, as popular speeches in antiquity, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 80
ciceros, background to and outline of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 22
ciceros, consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164
ciceros, consulship of. see consulship, incest, accusations of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 108, 158, 185
ciceros, consulship of. see consulship, letters, publication of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 208
ciceros, consulship of. see consulship, prostitution, accusations of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 158, 185
ciceros, consulship, velleius paterculus, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 161
ciceros, death, antony, mark, as responsible for Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 89, 90, 106, 111, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 128, 133, 139, 142, 144, 145, 176, 198
ciceros, death, appian, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 143, 144
ciceros, death, augustus, and Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 106, 108, 109, 111, 113, 116, 117, 120, 121, 141, 145, 176
ciceros, death, consulship of. see consulship, ciceros, as cause of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 89, 100, 106, 133
ciceros, death, livy, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 131, 132, 133
ciceros, death, plutarch, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 141, 142, 143
ciceros, death, velleius paterculus, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 118, 119, 120, 121, 122, 123, 124, 125
ciceros, defense of flaccus Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 13, 14
ciceros, exile Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 182, 183, 185, 186, 198, 200
ciceros, exile, velleius paterculus, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 167
ciceros, failure in pro milone, scholia bobiensia, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 36
ciceros, images of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 136
ciceros, inconstantia Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 136, 157, 158, 171, 173, 183, 199
ciceros, jokes Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 52, 106, 199, 255, 256
ciceros, jokes, plutarch, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 52
ciceros, letters preserve fame of atticus Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 208
ciceros, letters, asconius, unaware of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 208
ciceros, letters, nepos, cornelius, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 208, 287
ciceros, lover, tiro, as Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 315
ciceros, metaphors for eloquence, from flooding Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 100, 184, 262
ciceros, metaphors for eloquence, from thunder Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 119
ciceros, most famous speeches, consulship of. see consulship, ciceros, as one of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 80, 81, 82, 83
ciceros, no soldier, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 129, 136, 163, 165, 168, 184
ciceros, not generally symbol of republican resistance, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 88
ciceros, philosophy, ch., reception of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 337, 339, 340
ciceros, pun on ius uerrinum, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 255, 256
ciceros, revised version vs. original, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 184
ciceros, scepticism Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 201, 202, 203, 204, 205, 206, 207
ciceros, self-fashioning of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 2, 101, 152, 252
ciceros, self-praise of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 134, 186, 193, 326, 329
ciceros, slave and freedman, tiro, as Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 318
ciceros, speeches, atticus, as aristarchus of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 294
ciceros, stoic spokesperson, cato, marcus porcius cato the younger, as Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 29, 35
ciceros, style in seneca the younger, appraisal of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 200
ciceros, teachers at pains to justify failure of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 37, 42
ciceros, tongue of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 84, 90, 101, 129, 145, 156, 157, 173
ciceros, venality Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 156, 157, 158, 183
ciceros, verres and verrines, consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 113, 184, 300, 302
ciceros, verres pun, quintilian, on Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 256
ciceros, wealth of consulship of. see consulship Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 117, 160, 173, 183
cicero’s, acastus slave Huttner (2013), Early Christianity in the Lycus Valley, 99
cicero’s, actio secunda in verrem, publication, of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 50, 174
cicero’s, affiliation with, academy, sceptical Hoenig (2018), Plato's Timaeus and the Latin Tradition, 38
cicero’s, aratea in drn, lucretius, allusion to Gee (2013), Aratus and the Astronomical Tradition, 5, 57, 58, 59, 61, 63, 64, 65, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80
cicero’s, aratea throughout drn, lucretius, allusion to Gee (2013), Aratus and the Astronomical Tradition, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231
cicero’s, arguments, from design Hoenig (2018), Plato's Timaeus and the Latin Tradition, 8, 83, 84
cicero’s, attacks in pro sestio, clodius pulcher, p. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 44, 45, 46, 47, 48, 49
cicero’s, atticus friend Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 68
cicero’s, boethius, topics, commentary on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 671
cicero’s, carnadean, scepticism Hoenig (2018), Plato's Timaeus and the Latin Tradition, 38, 39, 40
cicero’s, commentaries on speeches, in late antiquity Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 172
cicero’s, consolatio Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 96, 97
cicero’s, consolatio, for demise of state Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 92, 93, 94, 95, 96
cicero’s, consolatio, in earlier generations Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 95, 96
cicero’s, de fato, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 106
cicero’s, de finibus, cato the younger, in Howley (2018), The Single Life in the Roman and Later Roman World, 23
cicero’s, de finibus, demetrius of phalerum, in Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 85, 86
cicero’s, de finibus, preface, to Hoenig (2018), Plato's Timaeus and the Latin Tradition, 44
cicero’s, de gloria, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 106
cicero’s, de lege agraria, statilius maximus, and his subscriptio in the manuscript of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 70
cicero’s, de oratore, antonius, m., in Howley (2018), The Single Life in the Roman and Later Roman World, 209
cicero’s, de personae, in officiis Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 46, 47, 48, 51, 62, 197, 198
cicero’s, de republica, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 106, 126
cicero’s, death, seneca the elder, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 108, 109, 110, 111
cicero’s, death, velleius paterculus, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 111
cicero’s, dialogues, de re rustica, varro, engagement with Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6, 12, 13, 14, 15, 16, 17, 18, 31, 32, 38, 40, 64, 73, 74, 75, 76, 77, 126, 178, 187, 196, 204, 206, 212, 227, 228
cicero’s, eloquence, quintilian, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 100
cicero’s, governorship, cilicia/cilicians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 294, 295, 296, 297
cicero’s, governorship, rome/romans Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 294, 295, 296, 297
cicero’s, hope of triumphs Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 68, 69, 70, 71
cicero’s, hortensius, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 106
cicero’s, humor, scholia, notes on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 246, 247, 248, 249, 251
cicero’s, in catilinam, scholia gronoviana, argumentum to Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 216, 217, 219
cicero’s, in clodium et curionem, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 106
cicero’s, in pisonem, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 115
cicero’s, influence on, augustine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 216
cicero’s, interest in rome, temple of tellus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 291
cicero’s, interpretation of allegory Hoenig (2018), Plato's Timaeus and the Latin Tradition, 84
cicero’s, leg. agr., tables and tabular organisation Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 187
cicero’s, life, quintilian, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 111, 123
cicero’s, lucullus character Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 67, 69, 106
cicero’s, manuscripts, gellius, aulus, and Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62, 64
cicero’s, orations in school, the survival of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 91, 92, 95, 96
cicero’s, overlap between rhetorical and philosophical, vocabulary Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60, 61, 62, 63, 64, 65, 68
cicero’s, paraphrase Hoenig (2018), Plato's Timaeus and the Latin Tradition, 41
cicero’s, piso character Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 92, 95, 96, 97, 100, 101
cicero’s, poetic translations Culík-Baird (2022), Cicero and the Early Latin Poets, 67, 70, 71, 73, 75
cicero’s, poetic translations, aeschylus’ prometheus unbound Culík-Baird (2022), Cicero and the Early Latin Poets, 23
cicero’s, poetic translations, aratus’ phaenomena Culík-Baird (2022), Cicero and the Early Latin Poets, 67, 215, 217
cicero’s, poetic translations, homer’s iliad Culík-Baird (2022), Cicero and the Early Latin Poets, 27, 67, 71, 106, 215
cicero’s, poetic translations, homer’s odyssey Culík-Baird (2022), Cicero and the Early Latin Poets, 67, 106
cicero’s, poetic translations, sophocles’ trachiniae Culík-Baird (2022), Cicero and the Early Latin Poets, 23, 67, 70, 71, 182, 184
cicero’s, poetry, aratea Culík-Baird (2022), Cicero and the Early Latin Poets, 67, 215, 217
cicero’s, poetry, de consulatu suo Culík-Baird (2022), Cicero and the Early Latin Poets, 63, 215, 220
cicero’s, poetry, marius Culík-Baird (2022), Cicero and the Early Latin Poets, 216, 217
cicero’s, pomponius character Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 101
cicero’s, portrayal of claudius marcellus, m. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 36, 37, 307
cicero’s, pro gallio, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 106
cicero’s, pro ligario, revision, of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 45, 46
cicero’s, pro ligario, scholia gronoviana, argumentum to Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 214, 215, 216
cicero’s, pro marcello, scholia gronoviana, argumentum to Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 210, 212, 213
cicero’s, pro milone, publication, of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 51
cicero’s, pro vatinio, fragments Culík-Baird (2022), Cicero and the Early Latin Poets, 105, 106
cicero’s, probabile, in writings Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60
cicero’s, probabile, in writings, and ????? ????? Hoenig (2018), Plato's Timaeus and the Latin Tradition, 70
cicero’s, probabile, in writings, and disputatio in utramque partem Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61
cicero’s, probabile, in writings, and fides Hoenig (2018), Plato's Timaeus and the Latin Tradition, 70
cicero’s, probabile, in writings, and pithanon Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61
cicero’s, probabile, in writings, and veri simile Hoenig (2018), Plato's Timaeus and the Latin Tradition, 64, 65, 69
cicero’s, probabile, in writings, concurrence of philosophy and rhetoric in Hoenig (2018), Plato's Timaeus and the Latin Tradition, 64, 65, 80, 81
cicero’s, probabile, in writings, in philosophical writings Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61, 62, 63, 64, 65
cicero’s, probabile, in writings, in rhetorical writings Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60
cicero’s, probabile, in writings, lucullus on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61, 67, 68
cicero’s, second philippic, publication, of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 48, 49, 50
cicero’s, self-fashioning, cicero, early empire debate on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 105, 106, 107, 108, 109, 110, 111
cicero’s, skills rhetoric, in in translating Hoenig (2018), Plato's Timaeus and the Latin Tradition, 43
cicero’s, somnium scipionis, macrobius, on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 167
cicero’s, speeches in antiquity, speech, collections of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 71, 72, 73, 74, 75
cicero’s, speeches, amplificatio, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 275, 276, 277, 278
cicero’s, speeches, atticus, titus pomponius atticus, and the revision of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 45, 46, 48, 49, 50
cicero’s, speeches, commentaries on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 165, 167, 168, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181
cicero’s, speeches, dilemma, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 239, 240
cicero’s, speeches, figurae, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 278, 279, 280, 281
cicero’s, speeches, humor, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 244, 245, 246, 247, 248, 249, 251, 252, 253, 255, 256
cicero’s, speeches, publication, of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 23, 24, 25, 26, 27, 28, 30, 32
cicero’s, speeches, quintilian, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 123
cicero’s, speeches, sententiae, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 281, 282, 283, 284
cicero’s, speeches, tropes, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 272
cicero’s, strategy of manipulation, scholia, notes on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 246, 247, 248, 249, 251, 256, 257, 260, 261, 262, 263, 265, 266
cicero’s, style, quintilian, on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 266, 267, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278
cicero’s, style, scholia, comments on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 177, 178, 179, 180, 181, 272
cicero’s, terminology of rhetoric Hoenig (2018), Plato's Timaeus and the Latin Tradition, 69
cicero’s, timaeus translation, academy, philo’s, influenced Hoenig (2018), Plato's Timaeus and the Latin Tradition, 81, 82
cicero’s, translation of timaeus, augustine, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 22, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 281
cicero’s, translation, apuleius’s compared with Hoenig (2018), Plato's Timaeus and the Latin Tradition, 159
cicero’s, translations of eikos Hoenig (2018), Plato's Timaeus and the Latin Tradition, 70
cicero’s, tullius cicero, q. brother, punishment of parricides Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 103
cicero’s, tullius cicero, q. brother, violent imagery of Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 59, 60
cicero’s, use of disputatio in utramque partem Hoenig (2018), Plato's Timaeus and the Latin Tradition, 281, 282
cicero’s, use of exempla, scholia, comments on Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316
cicero’s, use of justice Hoenig (2018), Plato's Timaeus and the Latin Tradition, 268
cicero’s, use of rhetorical, fides, philosophical Hoenig (2018), Plato's Timaeus and the Latin Tradition, 56, 61, 68, 70, 121
cicero’s, varro character Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 70, 100, 105
cicero’s, veri simile, in writings Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60
cicero’s, veri simile, in writings, and fides Hoenig (2018), Plato's Timaeus and the Latin Tradition, 66, 78
cicero’s, veri simile, in writings, and pithanon Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61
cicero’s, veri simile, in writings, in philosophical writings Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61, 62, 63, 64, 65
cicero’s, veri simile, in writings, in rhetorical writings Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60
cicero’s, version of the original, methodology passage, in timaeus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 66
cicero’s, view of julius caesar, c. Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 68
cicero’s, views, dialectic Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32
cicero’s, views, rhetoric Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 3, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32
cicero’s, works, divine law, in Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 63, 64, 65
cicero”, dioscorides of samos, floor mosaic from “villa of pompeii Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 17
horace/cicero, cynics/cynicism, condemned by Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 14, 15, 75, 76, 79, 89, 90

List of validated texts:
236 validated results for "cicero"
1. Hebrew Bible, Genesis, 1.1, 1.27, 2.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine, and Cicero’s translation of Timaeus • Cicero • Plato, Timaeus, Cicero translates

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 25; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 113, 121; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235, 238, 239, 241, 242, 243; Levison (2009), Filled with the Spirit, 147

sup>
1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.27
וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃'' None
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1.1 In the beginning God created the heaven and the earth.
1.27
And God created man in His own image, in the image of God created He him; male and female created He them.
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.'' None
2. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 199; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 253, 283, 295

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8.35 כִּי מֹצְאִי מצאי מָצָא חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃'' None
sup>
8.35 For whoso findeth me findeth life, And obtaineth favour of the LORD.'' None
3. Homer, Iliad, 1.69, 2.303-2.330, 2.485-2.486, 3.167-3.170, 3.216-3.224, 7.53, 22.395-22.404 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Cicero • Cicero (Marcus Tullius Cicero • Cicero, M. Tullius, • Cicero, as reader • Cicero, emotions • Cicero, on divination • Cicero’s poetic translations • Cicero’s poetic translations, Homer’s Iliad • Cicero’s poetic translations, Sophocles’ Trachiniae • Tullius Cicero, Marcus • Tullius Cicero, Quintus

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 14; Culík-Baird (2022), Cicero and the Early Latin Poets, 71; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 279; Gordon (2012), The Invention and Gendering of Epicurus, 186; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 142; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 126; Levison (2009), Filled with the Spirit, 183, 184; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 308; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 47; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 12; Tor (2017), Mortal and Divine in Early Greek Epistemology, 109, 112, 131; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 32

sup>
1.69 Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος,
2.303
χθιζά τε καὶ πρωΐζʼ ὅτʼ ἐς Αὐλίδα νῆες Ἀχαιῶν 2.304 ἠγερέθοντο κακὰ Πριάμῳ καὶ Τρωσὶ φέρουσαι, 2.305 ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς 2.306 ἕρδομεν ἀθανάτοισι τεληέσσας ἑκατόμβας 2.307 καλῇ ὑπὸ πλατανίστῳ ὅθεν ῥέεν ἀγλαὸν ὕδωρ· 2.308 ἔνθʼ ἐφάνη μέγα σῆμα· δράκων ἐπὶ νῶτα δαφοινὸς 2.309 σμερδαλέος, τόν ῥʼ αὐτὸς Ὀλύμπιος ἧκε φόως δέ, 2.310 βωμοῦ ὑπαΐξας πρός ῥα πλατάνιστον ὄρουσεν. 2.311 ἔνθα δʼ ἔσαν στρουθοῖο νεοσσοί, νήπια τέκνα, 2.312 ὄζῳ ἐπʼ ἀκροτάτῳ πετάλοις ὑποπεπτηῶτες 2.313 ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα· 2.314 ἔνθʼ ὅ γε τοὺς ἐλεεινὰ κατήσθιε τετριγῶτας· 2.315 μήτηρ δʼ ἀμφεποτᾶτο ὀδυρομένη φίλα τέκνα· 2.316 τὴν δʼ ἐλελιξάμενος πτέρυγος λάβεν ἀμφιαχυῖαν. 2.317 αὐτὰρ ἐπεὶ κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτήν, 2.318 τὸν μὲν ἀρίζηλον θῆκεν θεὸς ὅς περ ἔφηνε· 2.319 λᾶαν γάρ μιν ἔθηκε Κρόνου πάϊς ἀγκυλομήτεω· 2.320 ἡμεῖς δʼ ἑσταότες θαυμάζομεν οἷον ἐτύχθη. 2.321 ὡς οὖν δεινὰ πέλωρα θεῶν εἰσῆλθʼ ἑκατόμβας, 2.322 Κάλχας δʼ αὐτίκʼ ἔπειτα θεοπροπέων ἀγόρευε· 2.323 τίπτʼ ἄνεῳ ἐγένεσθε κάρη κομόωντες Ἀχαιοί; 2.324 ἡμῖν μὲν τόδʼ ἔφηνε τέρας μέγα μητίετα Ζεὺς 2.325 ὄψιμον ὀψιτέλεστον, ὅου κλέος οὔ ποτʼ ὀλεῖται. 2.326 ὡς οὗτος κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτὴν 2.327 ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα, 2.328 ὣς ἡμεῖς τοσσαῦτʼ ἔτεα πτολεμίξομεν αὖθι, 2.329 τῷ δεκάτῳ δὲ πόλιν αἱρήσομεν εὐρυάγυιαν. 2.330 κεῖνος τὼς ἀγόρευε· τὰ δὴ νῦν πάντα τελεῖται.
2.485
ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν·
3.167
ὅς τις ὅδʼ ἐστὶν Ἀχαιὸς ἀνὴρ ἠΰς τε μέγας τε. 3.168 ἤτοι μὲν κεφαλῇ καὶ μείζονες ἄλλοι ἔασι, 3.169 καλὸν δʼ οὕτω ἐγὼν οὔ πω ἴδον ὀφθαλμοῖσιν, 3.170 οὐδʼ οὕτω γεραρόν· βασιλῆϊ γὰρ ἀνδρὶ ἔοικε.
3.216
ἀλλʼ ὅτε δὴ πολύμητις ἀναΐξειεν Ὀδυσσεὺς 3.217 στάσκεν, ὑπαὶ δὲ ἴδεσκε κατὰ χθονὸς ὄμματα πήξας, 3.218 σκῆπτρον δʼ οὔτʼ ὀπίσω οὔτε προπρηνὲς ἐνώμα, 3.219 ἀλλʼ ἀστεμφὲς ἔχεσκεν ἀΐδρεϊ φωτὶ ἐοικώς· 3.220 φαίης κε ζάκοτόν τέ τινʼ ἔμμεναι ἄφρονά τʼ αὔτως. 3.221 ἀλλʼ ὅτε δὴ ὄπα τε μεγάλην ἐκ στήθεος εἵη 3.222 καὶ ἔπεα νιφάδεσσιν ἐοικότα χειμερίῃσιν, 3.223 οὐκ ἂν ἔπειτʼ Ὀδυσῆΐ γʼ ἐρίσσειε βροτὸς ἄλλος· 3.224 οὐ τότε γʼ ὧδʼ Ὀδυσῆος ἀγασσάμεθʼ εἶδος ἰδόντες.
7.53
ὣς γὰρ ἐγὼ ὄπʼ ἄκουσα θεῶν αἰειγενετάων.
22.395
ἦ ῥα, καὶ Ἕκτορα δῖον ἀεικέα μήδετο ἔργα. 22.396 ἀμφοτέρων μετόπισθε ποδῶν τέτρηνε τένοντε 22.397 ἐς σφυρὸν ἐκ πτέρνης, βοέους δʼ ἐξῆπτεν ἱμάντας, 22.398 ἐκ δίφροιο δʼ ἔδησε, κάρη δʼ ἕλκεσθαι ἔασεν· 22.399 ἐς δίφρον δʼ ἀναβὰς ἀνά τε κλυτὰ τεύχεʼ ἀείρας 22.400 μάστιξέν ῥʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 22.401 τοῦ δʼ ἦν ἑλκομένοιο κονίσαλος, ἀμφὶ δὲ χαῖται 22.402 κυάνεαι πίτναντο, κάρη δʼ ἅπαν ἐν κονίῃσι 22.403 κεῖτο πάρος χαρίεν· τότε δὲ Ζεὺς δυσμενέεσσι 22.404 δῶκεν ἀεικίσσασθαι ἑῇ ἐν πατρίδι γαίῃ.'' None
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1.69 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before,
2.303
whether the prophecies of Calchas be true, or no. 2.304 whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; 2.305 and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.310 glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.314 glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, ' "2.315 and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; " "2.320 and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, " "2.325 late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " "2.329 late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " '2.330 and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans,
2.485
for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths
3.167
who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 3.170 neither one so royal: he is like unto one that is a king. And Helen, fair among women, answered him, saying:Revered art thou in mine eyes, dear father of my husband, and dread. Would that evil death had been my pleasure when I followed thy son hither, and left my bridal chamber and my kinfolk
3.216
nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; 3.219 nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; ' "3.220 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " "3.224 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " 7.53 /and do thou challenge whoso is best of the Achaeans to do battle with thee man to man in dread combat. Not yet is it thy fate to die and meet thy doom; for thus have I heard the voice of the gods that are for ever. So spake he and Hector rejoiced greatly when he heard his words;
22.395
He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.400 he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.404 he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. '' None
4. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Cicero • Cicero (Marcus Tullius Cicero • Cicero, De Republica • Cicero, Dream of Scipio • Cicero, on divination

 Found in books: Cairns (1989), Virgil's Augustan Epic. 88; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 113; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 94; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 233; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 43; Tor (2017), Mortal and Divine in Early Greek Epistemology, 109

5. Aeschylus, Agamemnon, 1207-1212 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Keith and Myers (2023), Vergil and Elegy. 263; Levison (2009), Filled with the Spirit, 172

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1207 ἦ καὶ τέκνων εἰς ἔργον ἤλθετον νόμῳ; Κασάνδρα'1208 ξυναινέσασα Λοξίαν ἐψευσάμην. Χορός 1209 ἤδη τέχναισιν ἐνθέοις ᾑρημένη; Κασάνδρα 1210 ἤδη πολίταις πάντʼ ἐθέσπιζον πάθη. Χορός 1211 πῶς δῆτʼ ἄνατος ἦσθα Λοξίου κότῳ; Κασάνδρα 1212 ἔπειθον οὐδένʼ οὐδέν, ὡς τάδʼ ἤμπλακον. Χορός ' None
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1207 Well, to the work of children, went ye law’s way? KASSANDRA. '1208 Having consented, I played false to Loxias. CHOROS. 1209 Already when the wits inspired possessed of? KASSANDRA. 1210 Already townsmen all their woes I foretold. CHOROS. 1211 How wast thou then unhurt by Loxias’ anger? KASSANDRA. 1212 I no one aught persuaded, when I sinned thus. CHOROS. ' None
6. Euripides, Medea, 1078-1079 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Cicero, fear • Cicero, on species-level classification • Cicero, on unstoppable impulses

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 121; Graver (2007), Stoicism and Emotion, 234

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1078 καὶ μανθάνω μὲν οἷα τολμήσω κακά,'1079 θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων, ' None
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1078 the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man,'1079 the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, ' None
7. Euripides, Orestes, 259 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Cicero, Pro Sex. Roscio Amerino • Cicero, condemnation of P. Clodius Pulcher • Cicero, on species-level classification • Cicero, references to the Furies

 Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 138; Graver (2007), Stoicism and Emotion, 240

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259 ὁρᾷς γὰρ οὐδὲν ὧν δοκεῖς σάφ' εἰδέναι."" None
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259 Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste'' None
8. Herodotus, Histories, 9.92 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Cicero • Cicero, De div. • Cicero, M. Tullius • Cicero, on divination

 Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 44; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 154; Tor (2017), Mortal and Divine in Early Greek Epistemology, 112

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9.92 ταῦτά τε ἅμα ἠγόρευε καὶ τὸ ἔργον προσῆγε. αὐτίκα γὰρ οἱ Σάμιοι πίστιν τε καὶ ὅρκια ἐποιεῦντο συμμαχίης πέρι πρὸς τοὺς Ἕλληνας. ταῦτα δὲ ποιήσαντες οἳ μὲν ἀπέπλεον· μετὰ σφέων γὰρ ἐκέλευε πλέειν τὸν Ἡγησίστρατον, οἰωνὸν τὸ οὔνομα ποιεύμενος.'' None
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9.92 He said this and added deed to word. For straightway the Samians bound themselves by pledge and oath to alliance with the Greeks. ,This done, the rest sailed away, but Leutychides bade Hegesistratus to sail with the Greeks because of the good omen of his name. The Greeks waited through that day, and on the next they sought and received favorable augury; their diviner was Deiphonus son of Evenius, a man of that Apollonia which is in the Ionian gulf. This man's father Evenius had once fared as I will now relate. "" None
9. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; Segev (2017), Aristotle on Religion, 39

886a ΑΘ. πῶς; ΚΛ. πρῶτον μὲν γῆ καὶ ἥλιος ἄστρα τε καὶ τὰ σύμπαντα, καὶ τὰ τῶν ὡρῶν διακεκοσμημένα καλῶς οὕτως, ἐνιαυτοῖς τε καὶ μησὶν διειλημμένα· καὶ ὅτι πάντες Ἕλληνές τε καὶ βάρβαροι νομίζουσιν εἶναι θεούς. ΑΘ. φοβοῦμαί γε, ὦ μακάριε, τοὺς μοχθηρούς—οὐ γὰρ δή ποτε εἴποιμʼ ἂν ὥς γε αἰδοῦμαι—μή πως ἡμῶν καταφρονήσωσιν. ὑμεῖς μὲν γὰρ οὐκ ἴστε αὐτῶν πέρι τὴν τῆς διαφορᾶς αἰτίαν, ἀλλʼ ἡγεῖσθε ἀκρατείᾳ μόνον ἡδονῶν τε'' None886a that gods exist? Ath. How so? Clin. First, there is the evidence of the earth, the sun, the stars, and all the universe, and the beautiful ordering of the seasons, marked out by years and months; and then there is the further fact that all Greeks and barbarians believe in the existence of gods. Ath. My dear sir, these bad men cause me alarm—for I will never call it awe —lest haply they scoff at us. For the cause of the corruption in their case is one you are not aware of; since you imagine that it is solely by their incontinence in regard to pleasures and desire'' None
10. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero • Cicero, De div. • Cicero, as translator • Cicero, on Plato and Aristotle • Cicero, on Socrates • Cicero, on philosophy • Plato, Cicero on • Tullius Cicero, M., De diuinatione

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 137; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 21; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 46

244a πρότερος ἦν λόγος Φαίδρου τοῦ Πυθοκλέους, Μυρρινουσίου ἀνδρός· ὃν δὲ μέλλω λέγειν, Στησιχόρου τοῦ Εὐφήμου, Ἱμεραίου. λεκτέος δὲ ὧδε, ὅτι οὐκ ἔστʼ ἔτυμος λόγος ὃς ἂν παρόντος ἐραστοῦ τῷ μὴ ἐρῶντι μᾶλλον φῇ δεῖν χαρίζεσθαι, διότι δὴ ὁ μὲν μαίνεται, ὁ δὲ σωφρονεῖ. εἰ μὲν γὰρ ἦν ἁπλοῦν τὸ μανίαν κακὸν εἶναι, καλῶς ἂν ἐλέγετο· νῦν δὲ τὰ μέγιστα τῶν ἀγαθῶν ἡμῖν γίγνεται διὰ μανίας, θείᾳ μέντοι δόσει διδομένης. ἥ τε γὰρ δὴ ἐν Δελφοῖς προφῆτις αἵ τʼ ἐν'244c οὐ γὰρ ἂν τῇ καλλίστῃ τέχνῃ, ᾗ τὸ μέλλον κρίνεται, αὐτὸ τοῦτο τοὔνομα ἐμπλέκοντες μανικὴν ἐκάλεσαν. ἀλλʼ ὡς καλοῦ ὄντος, ὅταν θείᾳ μοίρᾳ γίγνηται, οὕτω νομίσαντες ἔθεντο, οἱ δὲ νῦν ἀπειροκάλως τὸ ταῦ ἐπεμβάλλοντες μαντικὴν ἐκάλεσαν. ἐπεὶ καὶ τήν γε τῶν ἐμφρόνων, ζήτησιν τοῦ μέλλοντος διά τε ὀρνίθων ποιουμένων καὶ τῶν ἄλλων σημείων, ἅτʼ ἐκ διανοίας ποριζομένων ἀνθρωπίνῃ οἰήσει νοῦν τε καὶ ἱστορίαν, οἰονοϊστικὴν ἐπωνόμασαν, ' None244a that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrhtown); but this which I shall speak is by Stesichorus, son of Euphemus (Man of pious Speech) of Himera (Town of Desire). And I must say that this saying is not true, which teaches that when a lover is at hand the non-lover should be more favored, because the lover is insane, and the other sane. For if it were a simple fact that insanity is an evil, the saying would be true; but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods. For the prophetess at Delphi'244c otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the mantic art, tastelessly inserting a T in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous) ' None
11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Augustine, and Cicero’s translation of Timaeus • Cicero • Cicero, Marcus Tullius, and creation of cosmos • Cicero, Marcus Tullius, on knowledge of god • Cicero, Marcus Tullius, philosophical treatises of • Cicero, as translator of Timaeus • arguments, from design, Cicero’s • creation, Cicero on • fides, Cicero’s use of (rhetorical, philosophical)

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 284; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 19, 83, 121, 236; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 222; Segev (2017), Aristotle on Religion, 32

27d δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.' 47b ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς 47c ἐκείναις οὔσας, ἀταράκτοις τεταραγμένας, ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως ἀπλανεῖς οὔσας, τὰς ἐν ἡμῖν πεπλανημένας καταστησαίμεθα. φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν δεδωρῆσθαι. λόγος τε γὰρ ἐπʼ αὐτὰ ταῦτα τέτακται, τὴν μεγίστην συμβαλλόμενος εἰς αὐτὰ μοῖραν, ὅσον τʼ αὖ μουσικῆς ' None27d ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.' 47b than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those, 47c the perturbable to the imperturbable; and that, through learning and sharing in calculations which are correct by their nature, by imitation of the absolutely unvarying revolutions of the God we might stabilize the variable revolutions within ourselves. ' None
12. Thucydides, The History of The Peloponnesian War, 2.37.1 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220

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2.37.1 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται.'' None
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2.37.1 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. '' None
13. Xenophon, Memoirs, 2.1.21-2.1.34, 4.3.3-4.3.5 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero • Silius Italicus, and Cicero

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; Segev (2017), Aristotle on Religion, 39; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316

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2.1.21 καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22 καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23 ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24 πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25 ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26 καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27 καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28 τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29 καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30 καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31 ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32 ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33 ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34 οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν.
4.3.3
εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ἤδη ποτέ σοι ἐπῆλθεν ἐνθυμηθῆναι ὡς ἐπιμελῶς οἱ θεοὶ ὧν οἱ ἄνθρωποι δέονται κατεσκευάκασι; καὶ ὅς, μὰ τὸν Δίʼ, ἔφη, οὐκ ἔμοιγε. ἀλλʼ οἶσθά γʼ, ἔφη, ὅτι πρῶτον μὲν φωτὸς δεόμεθα, ὃ ἡμῖν οἱ θεοὶ παρέχουσι; νὴ Δίʼ, ἔφη, ὅ γʼ εἰ μὴ εἴχομεν, ὅμοιοι τοῖς τυφλοῖς ἂν ἦμεν ἕνεκά γε τῶν ἡμετέρων ὀφθαλμῶν. ἀλλὰ μὴν καὶ ἀναπαύσεώς γε δεομένοις ἡμῖν νύκτα παρέχουσι κάλλιστον ἀναπαυτήριον. 4.3.4 πάνυ γʼ, ἔφη, καὶ τοῦτο χάριτος ἄξιον. οὐκοῦν καὶ ἐπειδὴ ὁ μὲν ἥλιος φωτεινὸς ὢν τάς τε ὥρας τῆς ἡμέρας ἡμῖν καὶ τἆλλα πάντα σαφηνίζει, ἡ δὲ νὺξ διὰ τὸ σκοτεινὴ εἶναι ἀσαφεστέρα ἐστίν, ἄστρα ἐν τῇ νυκτὶ ἀνέφηναν, ἃ ἡμῖν τῆς νυκτὸς τὰς ὥρας ἐμφανίζει, καὶ διὰ τοῦτο πολλὰ ὧν δεόμεθα πράττομεν; ἔστι ταῦτα, ἔφη. ἀλλὰ μὴν ἥ γε σελήνη οὐ μόνον τῆς νυκτός, ἀλλὰ καὶ τοῦ μηνὸς τὰ μέρη φανερὰ ἡμῖν ποιεῖ. 4.3.5 πάνυ μὲν οὖν, ἔφη. τὸ δʼ, ἐπεὶ τροφῆς δεόμεθα, ταύτην ἡμῖν ἐκ τῆς γῆς ἀναδιδόναι καὶ ὥρας ἁρμοττούσας πρὸς τοῦτο παρέχειν, αἳ ἡμῖν οὐ μόνον ὧν δεόμεθα πολλὰ καὶ παντοῖα παρασκευάζουσιν, ἀλλὰ καὶ οἷς εὐφραινόμεθα;'' None
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2.1.21 Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22 and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23 When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24 First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25 And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26 Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27 Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28 For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29 And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30 What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31 Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32 But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33 To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34 Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.
4.3.3
Tell me, Euthydemus, he began, has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs? No, indeed it has not, replied Euthydemus. Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods? of course; since without light our eyes would be as useless as if we were blind. And again, we need rest; and therefore the gods grant us the welcome respite of night. Yes, for that too we owe them thanks. 4.3.4 And since the night by reason of her darkness is dim, whereas the sun by his brightness illuminates the hours of the day and all things else, have they not made stars to shine in the night, that mark the watches of night for us, and do we not thereby satisfy many of our needs? That is so. Moreover, the moon reveals to us not only the divisions of the night, but of the month too. Certainly. 4.3.5 Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment. Truly these things too show loving-kindness. '' None
14. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220

15. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Cicero • Cicero, on Octavian

 Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 223; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46

16. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, Cicero on • Cicero • First movements, Expounded by Seneca, perhaps earlier by Cicero, but examples in Aristotle and (possibly) Chrysippus not yet recognized as such

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 378; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 63; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 71

17. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62; Segev (2017), Aristotle on Religion, 98

18. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero • Cicero, Platonizing Roman statesman, orator, Aristotelian metriopatheia ridiculed as belief in moderate perturbation, vice or evil • Cicero, Platonizing Roman statesman, orator, Translation of pathos as perturbatio

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 4; Karfíková (2012), Grace and the Will According to Augustine, 9; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 93; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 208; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 87; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 4

19. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 395; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 13

20. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, Cicero on • Boethius, Cicero’s Topics, commentary on • Cicero • Cicero, Topica • Cicero, on erotic love • Cicero, on species-level classification • Quintus Tullius Cicero, ratio

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 671; Fowler (2014), Plato in the Third Sophistic, 114; Graver (2007), Stoicism and Emotion, 232; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 378; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 124

21. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Cicero

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 164; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164

22. Cato, Marcus Porcius, On Agriculture, 5.4 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Cicero • Cicero, M. Tullius, correspondence of

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 302; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 127; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 172; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 116

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5.4 \xa0The Basilica Porcia, as it was called, had been dedicated by the elder Cato while he was censor. Here, then, the tribunes of the people were accustomed to transact their business; and as one of the pillars was thought to be in the way of their seats, they determined to take it down or move it to another place. This brought Cato for the first time, and against his wishes, into the forum; he opposed the tribunes, and was admired for the proof of eloquence and high character which he gave. \xa0For his speech had nothing about it that was juvenile or affected, but was straightforward, full of matter, and harsh. However, a charm that captivated the ear was diffused over the harshness of his sentiments, and the mingling of his character with them gave their austerity a smiling graciousness that won men's hearts. His voice was sufficiently loud and penetrating to reach the ears of so large a multitude, and it had a strength and tension which could not be broken or worn out; for he often spoke all day without getting tired. \xa0At this time, then, after winning his case, he went back again to his silence and his discipline. He built up his body by vigorous exercises, accustoming himself to endure both heat and snow with uncovered head, and to journey on foot at all seasons, without a vehicle. Those of his friends who went abroad with him used horses, and Cato would often join each of them in turn and converse with him, although he walked and they rode. In sickness, he had wonder­ful patience, as well as self-control; for instance, if he had an ague, he would pass the day alone by himself, admitting no visitor, until he was conscious of lasting relief and the departure of the disease. <"
5.4
\xa0The military campaigns of Cato made no great addition to the Roman empire, which was great already; but those of Aristides include the fairest, most brilliant, and most important actions of the Greeks, namely, Marathon, Salamis, and Plataea. And certainly Antiochus is not worthy to be compared with Xerxes, nor the demolition of the walls of the Spanish cities with the destruction of so many myriads of Barbarians both by land and sea. \xa0On these occasions Aristides was inferior to no one in actual service, but he left the glory and the laurels, as he did wealth and substance, to those who wanted them more, because he was superior to all these things also. For my own part, I\xa0do not blame Cato for his constant boasting, and for rating himself above everybody else, although he does say, in one of his speeches, that self-praise and self-depreciation are alike absurd. But I\xa0regard the man who is often lauding himself as less complete in excellence than one who does not even want others to do so. \xa0Freedom from ambition is no slight requisite for the gentleness which should mark a statesman; and, on the contrary, ambition is harsh, and the greatest fomenter of envy. From this spirit Aristides was wholly free, whereas Cato was very full of it. For example, Aristides coâ\x80\x91operated with Themistocles in his greatest achievements, and as one might say, stood guard over him while he was in command, and thereby saved Athens; \xa0while Cato, by his opposition to Scipio, almost vitiated and ruined that wonder­ful campaign of his against the Carthaginians, in which he overthrew the invincible Hannibal, and finally, by perpetually inventing all sorts of suspicions and calumnies against him, drove him out of Rome, and brought down on his brother's head a most shameful condemnation for embezzlement. <" "
5.4
\xa0These things were ascribed by some to the man's parsimony; but others condoned them in the belief that he lived in this contracted way only to correct and moderate the extravagance of others. However, for my part, I\xa0regard his treatment of his slaves like beasts of burden, using them to the uttermost, and then, when they were old, driving them off and selling them, as the mark of a very mean nature, which recognizes no tie between man and man but that of necessity. \xa0And yet we know that kindness has a wider scope than justice. Law and justice we naturally apply to men alone; but when it comes to beneficence and charity, these often flow in streams from the gentle heart, like water from a copious spring, even down to dumb beasts. A\xa0kindly man will take good care of his horses even when they are worn out with age, and of his dogs, too, not only in their puppyhood, but when their old age needs nursing. \xa0While the Athenians were building the Parthenon, they turned loose for free and unrestricted pasturage such mules as were seen to be most persistently laborious. One of these, they say, came back to the works of its own accord, trotted along by the side of its fellows under the yoke, which were dragging the waggons up to the Acropolis, and even led the way for them, as though exhorting and inciting them on. The Athenians passed a decree that the animal be maintained at the public cost as long as it lived. \xa0Then there were the mares of Cimon, with which he won three victories at Olympia; their graves are near the tombs of his family. Dogs also that have been close and constant companions of men, have often been buried with honour. Xanthippus, of olden time, gave the dog which swam along by the side of his trireme to Salamis, when the people were abandoning their city, honourable burial on the promontory which is called to this day Cynossema, or Dog's Mound. \xa0We should not treat living creatures like shoes or pots and pans, casting them aside when they are bruised and worn out with service, but, if for no other reason, for the sake of practice in kindness to our fellow men, we should accustom ourselves to mildness and gentleness in our dealings with other creatures. I\xa0certainly would not sell even an ox that had worked for me, just because he was old, much less an elderly man, removing him for his habitual place and customary life, as it were from his native land, for a paltry price, useless as he is to those who sell him and as he will be to those who buy him. \xa0But Cato, exulting as it were in such things, says that he left in Spain even the horse which had carried him through his consular campaign, that he might not tax the city with the cost of its transportation. Whether, now, these things should be set down to greatness of spirit or littleness of mind, is an open question. <" "" None
23. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Silius Italicus, and Cicero

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 312

24. Cicero, On Divination, 1.1-1.23, 1.2.3, 1.27-1.31, 1.33-1.35, 1.37-1.49, 1.51-1.68, 1.72, 1.77-1.79, 1.81-1.86, 1.89, 1.93, 1.102, 1.106, 1.109-1.110, 1.112, 1.114, 1.118-1.122, 1.124-1.132, 2.1-2.5, 2.8-2.9, 2.12-2.100, 2.104, 2.106, 2.109-2.110, 2.113-2.116, 2.119-2.139, 2.141-2.150 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aratea (Cicero) • Aristotle, Cicero on • Augustine of Hippo, on pagan divination, Cicero, influence of • Cicero • Cicero (M. Tullius Cicero) • Cicero (M. Tullius Cicero), on infertility and dream interpreters • Cicero (Marcus Tullius Cicero • Cicero (Tullius Cicero, M.) • Cicero Quintus Tullius • Cicero, • Cicero, Academic scepticism • Cicero, Augustine’s critique of astrology and • Cicero, Catilinarians • Cicero, Ciceronianism • Cicero, De consulatu suo • Cicero, De div. • Cicero, De divination • Cicero, De divinatione • Cicero, In Verrem • Cicero, M. Tullius • Cicero, M. Tullius, as author of philosophical dialogues • Cicero, M. Tullius, correspondence of • Cicero, M. Tullius, poetry of • Cicero, M. Tullius, relationship with Varro • Cicero, Marcus Tullius • Cicero, Marcus Tullius, On Ends • Cicero, Marcus Tullius, On the Orator • Cicero, Marcus Tullius, and Academic scepticism • Cicero, Philippics • Cicero, Pro Caelio • Cicero, Pro Milone • Cicero, Q. • Cicero, Quintus Tullius • Cicero, as translator • Cicero, astrology, critique of • Cicero, on Epicureans • Cicero, on Plato and Aristotle • Cicero, on Socrates • Cicero, on Stoicism • Cicero, on astrology • Cicero, on beans impeding dream-divination • Cicero, on divination • Cicero, on dream revealing plants curative quality • Cicero, on dreams, • Cicero, on endurance of pain, • Cicero, on philosophy • Cicero, on poetry and divination • Cicero, on prescriptive dreams • Cicero, possible allusion to Epidaurian testimony • Cicero, shift to Academic Skepticism • Cicero, volte-face on divination? • Cicero’s poetic translations • Cicero’s poetic translations, Aratus’ Phaenomena • Cicero’s poetic translations, Homer’s Iliad • Cicero’s poetic translations, Sophocles’ Trachiniae • Cicero’s poetry, Aratea • Cicero’s poetry, De Consulatu Suo • Consulatus suus (Cicero's poem) • De Consulatu Suo (Cicero) • De Divinatione (Cicero) • De Divinatione (Cicero), date and structure of • De Divinatione (Cicero), overlap between Cicero and Marcus in • De Fato (Cicero) • De Fato (Cicero), date of • De Re Publica (Cicero) • De Re Rustica (Varro), engagement with Cicero’s dialogues • Dreams (in Greek and Latin literature), Cicero, On Divination • Hellenistic philosophy, Cicero on • Julius Caesar, C., and Cicero • Philippics (Cicero) • Plato, Cicero on • Quintus Tullius Cicero, ratio • Tullius Cicero, M. • Tullius Cicero, M. (Cicero), accuses opponents of violence against body politic • Tullius Cicero, M. (Cicero), consulship prevented death of body politic • Tullius Cicero, M. (Cicero), deflects blame for death of Catilinarians • Tullius Cicero, M., De diuinatione • Tullius Cicero, M., De haruspicum responso • Tullius Cicero, M., and Romulus’ lituus • Tullius Cicero, M., and the Pro Caelio • Tullius Cicero, M., augur • Tullius Cicero, M., on Crassus’ departure for Parthia • Tullius Cicero, M., on Flaminius’ neglect of auspices • Tullius Cicero, M., on drowning of pulli • Tullius Cicero, M., on vitium at trials • Tullius Cicero, Marcus • Tullius Cicero, Q. • Tullius Cicero, Quintus • Varro, M. Terentius, relationship with Cicero • augur, Cicero as an • augury, Cicero on • death, Cicero • disciplina, Etrusca, Cicero on • divination and omens. See also Mosollamus story, Cicero on • religio, Cicero on

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 42; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429, 435; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 187; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 63, 64; Baumann and Liotsakis (2022), Reading History in the Roman Empire, 70; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 255; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 302, 617; Bowersock (1997), Fiction as History: Nero to Julian, 71, 79; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 102; Bryan (2018), Authors and Authorities in Ancient Philosophy, 230, 280, 284, 285, 286; Culík-Baird (2022), Cicero and the Early Latin Poets, 71, 215; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 149, 220, 221, 235, 246; Dillon and Timotin (2015), Platonic Theories of Prayer, 68; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 14; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 111, 122, 261; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 189, 197, 198, 202; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 189, 297; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 98; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 56, 60; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 85; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 49; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 181, 184; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 68, 69, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 91, 137, 192, 196; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 288, 289, 290; Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 14; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 142; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 51, 60, 129, 131, 132, 136, 138; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 378; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 218, 239, 260, 262, 265; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 154; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 155, 159, 160, 162, 163, 164, 239, 243, 244, 245, 246, 247, 288; Levison (2009), Filled with the Spirit, 147, 172, 174, 175, 181, 331, 362; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130, 131, 132, 133, 134, 135, 137, 139, 140, 151, 285, 286, 287, 288, 289, 291; Long (2019), Immortality in Ancient Philosophy, 83, 105; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 323, 342, 345, 350, 351, 353; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 775, 776; Maso (2022), CIcero's Philosophy, 38, 39, 40, 81, 82; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 15, 18, 19, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 48, 49, 50, 51, 52, 54, 80, 149, 151, 157, 161, 171; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6, 141, 212; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 8; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 47, 103; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 124; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 118; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 3, 5, 26, 47, 168, 172, 348, 626; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 171; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 9, 10, 12; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 79; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 34, 168; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 11, 12, 13, 16, 19, 20, 23, 24, 25, 26, 27, 31, 32, 33, 39, 44, 47, 48, 53, 55, 61, 62, 63, 64, 65, 73, 74, 79, 84, 99, 100, 111, 147, 155, 169, 252, 255, 275, 277; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 163, 164; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 28, 179; Tor (2017), Mortal and Divine in Early Greek Epistemology, 109; Tsouni (2019), Antiochus and Peripatetic Ethics, 30, 31, 38; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 356; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 56, 80; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 230, 280, 284, 285, 286; Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 315, 316, 317

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1.1 Vetus opinio est iam usque ab heroicis ducta temporibus, eaque et populi Romani et omnium gentium firmata consensu, versari quandam inter homines divinationem, quam Graeci mantikh/n appellant, id est praesensionem et scientiam rerum futurarum. Magnifica quaedam res et salutaris, si modo est ulla, quaque proxime ad deorum vim natura mortalis possit accedere. Itaque ut alia nos melius multa quam Graeci, sic huic praestantissimae rei nomen nostri a divis, Graeci, ut Plato interpretatur, a furore duxerunt. 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. 1.3 Quam vero Graecia coloniam misit in Aeoliam, Ioniam, Asiam, Siciliam, Italiam sine Pythio aut Dodonaeo aut Hammonis oraculo? aut quod bellum susceptum ab ea sine consilio deorum est? Nec unum genus est divinationis publice privatimque celebratum. Nam, ut omittam ceteros populos, noster quam multa genera conplexus est! Principio huius urbis parens Romulus non solum auspicato urbem condidisse, sed ipse etiam optumus augur fuisse traditur. Deinde auguribus et reliqui reges usi, et exactis regibus nihil publice sine auspiciis nec domi nec militiae gerebatur. Cumque magna vis videretur esse et inpetriendis consulendisque rebus et monstris interpretandis ac procurandis in haruspicum disciplina, omnem hanc ex Etruria scientiam adhibebant, ne genus esset ullum divinationis, quod neglectum ab iis videretur. 1.4 Et cum duobus modis animi sine ratione et scientia motu ipsi suo soluto et libero incitarentur, uno furente, altero somniante, furoris divinationem Sibyllinis maxime versibus contineri arbitrati eorum decem interpretes delectos e civitate esse voluerunt. Ex quo genere saepe hariolorum etiam et vatum furibundas praedictiones, ut Octaviano bello Cornelii Culleoli, audiendas putaverunt. Nec vero somnia graviora, si quae ad rem publicam pertinere visa sunt, a summo consilio neglecta sunt. Quin etiam memoria nostra templum Iunonis Sospitae L. Iulius, qui cum P. Rutilio consul fuit, de senatus sententia refecit ex Caeciliae, Baliarici filiae, somnio. 1.5 Atque haec, ut ego arbitror, veteres rerum magis eventis moniti quam ratione docti probaverunt. Philosophorum vero exquisita quaedam argumenta, cur esset vera divinatio, collecta sunt; e quibus, ut de antiquissumis loquar, Colophonius Xenophanes unus, qui deos esse diceret, divinationem funditus sustulit; reliqui vero omnes praeter Epicurum balbutientem de natura deorum divinationem probaverunt, sed non uno modo. Nam cum Socrates omnesque Socratici Zenoque et ii, qui ab eo essent profecti, manerent in antiquorum philosophorum sententia vetere Academia et Peripateticis consentientibus, cumque huic rei magnam auctoritatem Pythagoras iam ante tribuisset, qui etiam ipse augur vellet esse, plurumisque locis gravis auctor Democritus praesensionem rerum futurarum conprobaret, Dicaearchus Peripateticus cetera divinationis genera sustulit, somniorum et furoris reliquit, Cratippusque, familiaris noster, quem ego parem summis Peripateticis iudico, isdem rebus fidem tribuit, reliqua divinationis genera reiecit. 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. 1.7 Sed haec quidem laus Academiae praestantissumi philosophi iudicio et testimonio conprobata est. Etenim nobismet ipsis quaerentibus, quid sit de divinatione iudicandum, quod a Carneade multa acute et copiose contra Stoicos disputata sint, verentibusque, ne temere vel falsae rei vel non satis cognitae adsentiamur, faciendum videtur, ut diligenter etiam atque etiam argumenta cum argumentis comparemus, ut fecimus in iis tribus libris, quos de natura deorum scripsimus. Nam cum omnibus in rebus temeritas in adsentiendo errorque turpis est, tum in eo loco maxime, in quo iudicandum est, quantum auspiciis rebusque divinis religionique tribuamus; est enim periculum, ne aut neglectis iis impia fraude aut susceptis anili superstitione obligemur. 1.8 Quibus de rebus et alias saepe et paulo accuratius nuper, cum essem cum Q. fratre in Tusculano, disputatum est. Nam cum ambulandi causa in Lyceum venissemus (id enim superiori gymnasio nomen est), Perlegi, ille inquit, tuum paulo ante tertium de natura deorum, in quo disputatio Cottae quamquam labefactavit sententiam meam, non funditus tamen sustulit. Optime vero, inquam; etenim ipse Cotta sic disputat, ut Stoicorum magis argumenta confutet quam hominum deleat religionem. Tum Quintus: Dicitur quidem istuc, inquit, a Cotta, et vero saepius, credo, ne communia iura migrare videatur; sed studio contra Stoicos disserendi deos mihi videtur funditus tollere. 1.9 Eius rationi non sane desidero quid respondeam; satis enim defensa religio est in secundo libro a Lucilio, cuius disputatio tibi ipsi, ut in extremo tertio scribis, ad veritatem est visa propensior. Sed, quod praetermissum est in illis libris (credo, quia commodius arbitratus es separatim id quaeri deque eo disseri), id est de divinatione, quae est earum rerum, quae fortuitae putantur, praedictio atque praesensio, id, si placet, videamus quam habeat vim et quale sit. Ego enim sic existimo, si sint ea genera dividi vera, de quibus accepimus quaeque colimus, esse deos, vicissimque, si di sint, esse qui divinent.
1.11
Ego vero, inquam, philosophiae, Quinte, semper vaco; hoc autem tempore, cum sit nihil aliud, quod lubenter agere possim, multo magis aveo audire, de divinatione quid sentias. Nihil, inquit, equidem novi, nec quod praeter ceteros ipse sentiam; nam cum antiquissimam sententiam, tum omnium populorum et gentium consensu conprobatam sequor. Duo sunt enim dividi genera, quorum alterum artis est, alterum naturae.
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.
1.13
Mirari licet, quae sint animadversa a medicis herbarum genera, quae radicum ad morsus bestiarum, ad oculorum morbos, ad vulnera, quorum vim atque naturam ratio numquam explicavit, utilitate et ars est et inventor probatus. Age ea, quae quamquam ex alio genere sunt, tamen divinationi sunt similiora, videamus: Atque etiam ventos praemonstrat saepe futuros Inflatum mare, cum subito penitusque tumescit, Saxaque cana salis niveo spumata liquore Tristificas certant Neptuno reddere voces, Aut densus stridor cum celso e vertice montis Ortus adaugescit scopulorum saepe repulsus. Atque his rerum praesensionibus Prognostica tua referta sunt. Quis igitur elicere causas praesensionum potest? etsi video Boe+thum Stoicum esse conatum, qui hactenus aliquid egit, ut earum rationem rerum explicaret, quae in mari caelove fierent.
1.14
Illa vero cur eveniant, quis probabiliter dixerit? Cana fulix itidem fugiens e gurgite ponti Nuntiat horribilis clamans instare procellas Haud modicos tremulo fundens e gutture cantus. Saepe etiam pertriste canit de pectore carmen Et matutinis acredula vocibus instat, Vocibus instat et adsiduas iacit ore querellas, Cum primum gelidos rores aurora remittit. Fuscaque non numquam cursans per litora cornix Demersit caput et fluctum cervice recepit.
1.15
Videmus haec signa numquam fere mentientia nec tamen, cur ita fiat, videmus. Vos quoque signa videtis, aquai dulcis alumnae, Cum clamore paratis iis fundere voces Absurdoque sono fontis et stagna cietis. Quis est, qui ranunculos hoc videre suspicari possit? sed inest in ranunculis vis et natura quaedam significans aliquid per se ipsa satis certa, cognitioni autem hominum obscurior. Mollipedesque boves spectantes lumina caeli Naribus umiferum duxere ex ae+re sucum. Non quaero, cur, quoniam, quid eveniat, intellego. Iam vero semper viridis semperque gravata Lentiscus triplici solita grandescere fetu Ter fruges fundens tria tempora monstrat arandi. Ne hoc quidem quaero, cur haec arbor una ter floreat aut cur arandi maturitatem ad signum floris accommodet;
1.16
hoc sum contentus, quod, etiamsi, cur quidque fiat, ignorem, quid fiat, intellego. Pro omni igitur divinatione idem, quod pro rebus iis, quas commemoravi, respondebo. Quid scammoneae radix ad purgandum, quid aristolochia ad morsus serpentium possit, quae nomen ex inventore repperit, rem ipsam inventor ex somnio, video, quod satis est; cur possit, nescio. Sic ventorum et imbrium signa, quae dixi, rationem quam habeant, non satis perspicio; vim et eventum agnosco, scio, adprobo. Similiter, quid fissum in extis, quid fibra valeat, accipio; quae causa sit, nescio. Atque horum quidem plena vita est; extis enim omnes fere utuntur. Quid? de fulgurum vi dubitare num possumus? Nonne cum multa alia mirabilia, tum illud in primis: Cum Summanus in fastigio Iovis optumi maxumi, qui tum erat fictilis, e caelo ictus esset nec usquam eius simulacri caput inveniretur, haruspices in Tiberim id depulsum esse dixerunt, idque inventum est eo loco, qui est ab haruspicibus demonstratus.
1.17
Sed quo potius utar aut auctore aut teste quam te? cuius edidici etiam versus, et lubenter quidem, quos in secundo de consulatu Urania Musa pronuntiat: Principio aetherio flammatus Iuppiter igni Vertitur et totum conlustrat lumine mundum Menteque divina caelum terrasque petessit, Quae penitus sensus hominum vitasque retentat Aetheris aeterni saepta atque inclusa cavernis. Et, si stellarum motus cursusque vagantis Nosse velis, quae sint signorum in sede locatae, Quae verbo et falsis Graiorum vocibus erant, Re vera certo lapsu spatioque feruntur, Omnia iam cernes divina mente notata.
1.18
Nam primum astrorum volucris te consule motus Concursusque gravis stellarum ardore micantis Tu quoque, cum tumulos Albano in monte nivalis Lustrasti et laeto mactasti lacte Latinas, Vidisti et claro tremulos ardore cometas, Multaque misceri nocturna strage putasti, Quod ferme dirum in tempus cecidere Latinae, Cum claram speciem concreto lumine luna Abdidit et subito stellanti nocte perempta est. Quid vero Phoebi fax, tristis nuntia belli, Quae magnum ad columen flammato ardore volabat, Praecipitis caeli partis obitusque petessens? Aut cum terribili perculsus fulmine civis Luce sereti vitalia lumina liquit? Aut cum se gravido tremefecit corpore tellus? Iam vero variae nocturno tempore visae Terribiles formae bellum motusque monebant, Multaque per terras vates oracla furenti Pectore fundebant tristis minitantia casus,
1.19
Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. 1.21 Haec tardata diu species multumque morata Consule te tandem celsa est in sede locata, Atque una fixi ac signati temporis hora Iuppiter excelsa clarabat sceptra columna, Et clades patriae flamma ferroque parata Vocibus Allobrogum patribus populoque patebat. Rite igitur veteres, quorum monumenta tenetis, Qui populos urbisque modo ac virtute regebant, Rite etiam vestri, quorum pietasque fidesque Praestitit et longe vicit sapientia cunctos, Praecipue coluere vigenti numine divos. Haec adeo penitus cura videre sagaci, Otia qui studiis laeti tenuere decoris, 1.22 Inque Academia umbrifera nitidoque Lyceo Fuderunt claras fecundi pectoris artis. E quibus ereptum primo iam a flore iuventae Te patria in media virtutum mole locavit. Tu tamen anxiferas curas requiete relaxans, Quod patriae vacat, id studiis nobisque sacrasti. Tu igitur animum poteris inducere contra ea, quae a me disputantur de divinatione, dicere, qui et gesseris ea, quae gessisti, et ea, quae pronuntiavi, accuratissume scripseris? 1.23 Quid? quaeris, Carneades, cur haec ita fiant aut qua arte perspici possint? Nescire me fateor, evenire autem te ipsum dico videre. Casu, inquis. Itane vero? quicquam potest casu esse factum, quod omnes habet in se numeros veritatis? Quattuor tali iacti casu Venerium efficiunt; num etiam centum Venerios, si quadringentos talos ieceris, casu futuros putas? Aspersa temere pigmenta in tabula oris liniamenta efficere possunt; num etiam Veneris Coae pulchritudinem effici posse aspersione fortuita putas? Sus rostro si humi A litteram inpresserit, num propterea suspicari poteris Andromacham Ennii ab ea posse describi? Fingebat Carneades in Chiorum lapicidinis saxo diffisso caput extitisse Panisci; credo, aliquam non dissimilem figuram, sed certe non talem, ut eam factam a Scopa diceres. Sic enim se profecto res habet, ut numquam perfecte veritatem casus imitetur.
1.27
Itaque, ut ex ipso audiebam, persaepe revertit ex itinere, cum iam progressus esset multorum dierum viam. Cuius quidem hoc praeclarissimum est, quod, posteaquam a Caesare tetrarchia et regno pecuniaque multatus est, negat se tamen eorum auspiciorum, quae sibi ad Pompeium proficiscenti secunda evenerint, paenitere; senatus enim auctoritatem et populi Romani libertatem atque imperii dignitatem suis armis esse defensam, sibique eas aves, quibus auctoribus officium et fidem secutus esset, bene consuluisse; antiquiorem enim sibi fuisse possessionibus suis gloriam. Ille mihi videtur igitur vere augurari. Nam nostri quidem magistratus auspiciis utuntur coactis; necesse est enim offa obiecta cadere frustum ex pulli ore, cum pascitur; 1.28 quod autem scriptum habetis †aut tripudium fieri, si ex ea quid in solidum ceciderit, hoc quoque, quod dixi, coactum tripudium solistimum dicitis. Itaque multa auguria, multa auspicia, quod Cato ille sapiens queritur, neglegentia collegii amissa plane et deserta sunt. Nihil fere quondam maioris rei nisi auspicato ne privatim quidem gerebatur, quod etiam nunc nuptiarum auspices declarant, qui re omissa nomen tantum tenent. Nam ut nunc extis (quamquam id ipsum aliquanto minus quam olim), sic tum avibus magnae res inpetriri solebant. Itaque, sinistra dum non exquirimus, in dira et in vitiosa incurrimus. 1.29 Ut P. Claudius, Appii Caeci filius, eiusque collega L. Iunius classis maxumas perdiderunt, cum vitio navigassent. Quod eodem modo evenit Agamemnoni; qui, cum Achivi coepissent . inter se strépere aperteque ártem obterere extíspicum, Sólvere imperát secundo rúmore adversáque avi. Sed quid vetera? M. Crasso quid acciderit, videmus, dirarum obnuntiatione neglecta. In quo Appius, collega tuus, bonus augur, ut ex te audire soleo, non satis scienter virum bonum et civem egregium censor C. Ateium notavit, quod ementitum auspicia subscriberet. Esto; fuerit hoc censoris, si iudicabat ementitum; at illud minime auguris, quod adscripsit ob eam causam populum Romanum calamitatem maximam cepisse. Si enim ea causa calamitatis fuit, non in eo est culpa, qui obnuntiavit, sed in eo, qui non paruit. Veram enim fuisse obnuntiationem, ut ait idem augur et censor, exitus adprobavit; quae si falsa fuisset, nullam adferre potuisset causam calamitatis. Etenim dirae, sicut cetera auspicia, ut omina, ut signa, non causas adferunt, cur quid eveniat, sed nuntiant eventura, nisi provideris. 1.31 Quid? multis annis post Romulum Prisco regte Tarquinio quis veterum scriptorum non loquitur, quae sit ab Atto Navio per lituum regionum facta discriptio? Qui cum propter paupertatem sues puer pasceret, una ex iis amissa vovisse dicitur, si recuperasset, uvam se deo daturum, quae maxima esset in vinea; itaque sue inventa ad meridiem spectans in vinea media dicitur constitisse, cumque in quattuor partis vineam divisisset trisque partis aves abdixissent, quarta parte, quae erat reliqua, in regiones distributa mirabili magnitudine uvam, ut scriptum videmus, invenit. Qua re celebrata cum vicini omnes ad eum de rebus suis referrent, erat in magno nomine et gloria.
1.33
Cotem autem illam et novaculam defossam in comitio supraque inpositum puteal accepimus. Negemus omnia, comburamus annales, ficta haec esse dicamus, quidvis denique potius quam deos res humanas curare fateamur; quid? quod scriptum apud te est de Ti. Graccho, nonne et augurum et haruspicum conprobat disciplinam? qui cum tabernaculum vitio cepisset inprudens, quod inauspicato pomerium transgressus esset, comitia consulibus rogandis habuit. Nota res est et a te ipso mandata monumentis. Sed et ipse augur Ti. Gracchus auspiciorum auctoritatem confessione errati sui conprobavit, et haruspicum disciplinae magna accessit auctoritas, qui recentibus comitiis in senatum introducti negaverunt iustum comitiorum rogatorem fuisse. 1.34 Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere. 1.35 Quae est igitur ista calliditas res vetustate robustas calumniando velle pervertere? Non reperio causam. Latet fortasse obscuritate involuta naturae; non enim me deus ista scire, sed his tantum modo uti voluit. Utar igitur nec adducar aut in extis totam Etruriam delirare aut eandem gentem in fulgoribus errare aut fallaciter portenta interpretari, cum terrae saepe fremitus, saepe mugitus, saepe motus multa nostrae rei publicae, multa ceteris civitatibus gravia et vera praedixerint.
1.37
Age, barbari vani atque fallaces; num etiam Graiorum historia mentita est? Quae Croeso Pythius Apollo, ut de naturali divinatione dicam, quae Atheniensibus, quae Lacedaemoniis, quae Tegeatis, quae Argivis, quae Corinthiis responderit, quis ignorat? Collegit innumerabilia oracula Chrysippus nec ullum sine locuplete auctore atque teste; quae, quia nota tibi sunt, relinquo; defendo unum hoc: Numquam illud oraclum Delphis tam celebre et tam clarum fuisset neque tantis donis refertum omnium populorum atque regum, nisi omnis aetas oraclorum illorum veritatem esset experta. 1.38 Idem iam diu non facit. Ut igitur nunc in minore gloria est, quia minus oraculorum veritas excellit, sic tum nisi summa veritate in tanta gloria non fuisset. Potest autem vis illa terrae, quae mentem Pythiae divino adflatu concitabat, evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos videmus. Sed, ut vis, acciderit; magna enim quaestio est; modo maneat id, quod negari non potest, nisi omnem historiam perverterimus, multis saeclis verax fuisse id oraculum. 1.39 Sed omittamus oracula; veniamus ad somnia. De quibus disputans Chrysippus multis et minutis somniis colligendis facit idem, quod Antipater ea conquirens, quae Antiphontis interpretatione explicata declarant illa quidem acumen interpretis, sed exemplis grandioribus decuit uti. Dionysii mater, eius qui Syracosiorum tyrannus fuit, ut scriptum apud Philistum est, et doctum hominem et diligentem et aequalem temporum illorum, cum praegs hunc ipsum Dionysium alvo contineret, somniavit se peperisse Satyriscum. Huic interpretes portentorum, qui Galeotae tum in Sicilia nominabantur, responderunt, ut ait Philistus, eum, quem illa peperisset, clarissimum Graeciae diuturna cum fortuna fore. 1.41 Exin compellare pater me voce videtur His verbis: "O gnata, tibi sunt ante gerendae Aerumnae, post ex fluvio fortuna resistet." Haec ecfatus pater, germana, repente recessit Nec sese dedit in conspectum corde cupitus, Quamquam multa manus ad caeli caerula templa Tendebam lacrumans et blanda voce vocabam. Vix aegro tum corde meo me somnus reliquit.” 1.42 Haec, etiamsi ficta sunt a poe+ta, non absunt tamen a consuetudine somniorum. Sit sane etiam illud commenticium, quo Priamus est conturbatus, quia . máter gravida párere ex se ardentém facem Visást in somnis Hécuba; quo factó pater Rex ípse Priamus sómnio mentís metu Percúlsus curis súmptus suspirántibus Exsácrificabat hóstiis balántibus. Tum cóniecturam póstulat pacém petens, Ut se édoceret, óbsecrans Apóllinem, Quo sése vertant tántae sortes sómnium. Ibi éx oraclo vóce divina édidit Apóllo, puerum, prímus Priamo quí foret Postílla natus, témperaret tóllere; Eum ésse exitium Tróiae, pestem Pérgamo. 1.43 Sint haec, ut dixi, somnia fabularum, hisque adiungatur etiam Aeneae somnium, quod in nostri Fabii Pictoris Graecis annalibus eius modi est, ut omnia, quae ab Aenea gesta sunt quaeque illi acciderunt, ea fuerint, quae ei secundum quietem visa sunt. Sed propiora videamus. Cuiusnam modi est Superbi Tarquinii somnium, de quo in Bruto Accii loquitur ipse? 1.44 Quoniám quieti córpus nocturno ínpetu Dedí sopore plácans artus lánguidos, Visúst in somnis pástor ad me appéllere Pecús lanigerum exímia puchritúdine; Duós consanguineos árietes inde éligi Praeclárioremque álterum immoláre me; Deinde eíus germanum córnibus conítier, In me árietare, eoque íctu me ad casúm dari; Exín prostratum térra, graviter saúcium, Resupínum in caelo cóntueri máximum ac Mirifícum facinus: déxtrorsum orbem flámmeum Radiátum solis líquier cursú novo. Eius igitur somnii a coniectoribus quae sit interpretatio facta, videamus: 1.45 Réx, quae in vita usúrpant homines, cógitant, curánt, vident, Quaéque agunt vigilántes agitantque, éa, cui in somno áccidunt, Mínus mirandum est; dí rem tantam haud témere inproviso ófferunt. Próin vide ne, quém tu esse hebetem députes aeque ác pecus, Ís sapientiá munitum péctus egregié gerat Téque regno expéllat; nam id, quod dé sole ostentúmst tibi, Pópulo commutátionem rérum portendít fore Pérpropinquam. Haec béne verruncent pópulo. Nam quod ad déxteram Cépit cursum ab laéva signum praépotens, pulchérrume Aúguratum est rém Romanam públicam summám fore. Age nunc ad externa redeamus. 1.46 Matrem Phalaridis scribit Ponticus Heraclides, doctus vir, auditor et discipulus Platonis, visam esse videre in somnis simulacra deorum, quae ipsa domi consecravisset; ex iis Mercurium e patera, quam dextera manu teneret, sanguinem visum esse fundere; qui cum terram attigisset, refervescere videretur sic, ut tota domus sanguine redundaret. Quod matris somnium inmanis filii crudelitas conprobavit. Quid ego, quae magi Cyro illi principi interpretati sint, ex Dinonis Persicis proferam? Nam cum dormienti ei sol ad pedes visus esset, ter eum scribit frustra adpetivisse manibus, cum se convolvens sol elaberetur et abiret; ei magos dixisse, quod genus sapientium et doctorum habebatur in Persis, ex triplici adpetitione solis triginta annos Cyrum regnaturum esse portendi. Quod ita contigit; nam ad septuagesimum pervenit, cum quadraginta natus annos regnare coepisset. 1.47 Est profecto quiddam etiam in barbaris gentibus praesentiens atque divis, siquidem ad mortem proficiscens Callanus Indus, cum inscenderet in rogum ardentem, O praeclarum discessum, inquit, e vita, cum, ut Herculi contigit, mortali corpore cremato in lucem animus excesserit! Cumque Alexander eum rogaret, si quid vellet, ut diceret, Optime, inquit; propediem te videbo . Quod ita contigit; nam Babylone paucis post diebus Alexander est mortuus. Discedo parumper a somniis, ad quae mox revertar. Qua nocte templum Ephesiae Dianae deflagravit, eadem constat ex Olympiade natum esse Alexandrum, atque, ubi lucere coepisset, clamitasse magos pestem ac perniciem Asiae proxuma nocte natam. Haec de Indis et magis. 1.48 Redeamus ad somnia. Hannibalem Coelius scribit, cum columnam auream, quae esset in fano Iunonis Laciniae, auferre vellet dubitaretque, utrum ea solida esset an extrinsecus inaurata, perterebravisse, cumque solidam invenisset, statuisse tollere; ei secundum quietem visam esse Iunonem praedicere, ne id faceret, minarique, si fecisset, se curaturam, ut eum quoque oculum, quo bene videret, amitteret, idque ab homine acuto non esse neglectum; itaque ex eo auro, quod exterebratum esset, buculam curasse faciendam et eam in summa columna conlocavisse. 1.49 Hoc item in Sileni, quem Coelius sequitur, Graeca historia est (is autem diligentissume res Hannibalis persecutus est): Hannibalem, cum cepisset Saguntum, visum esse in somnis a Iove in deorum concilium vocari; quo cum venisset, Iovem imperavisse, ut Italiae bellum inferret, ducemque ei unum e concilio datum, quo illum utentem cum exercitu progredi coepisse; tum ei ducem illum praecepisse, ne respiceret; illum autem id diutius facere non potuisse elatumque cupiditate respexisse; tum visam beluam vastam et immanem circumplicatam serpentibus, quacumque incederet, omnia arbusta, virgulta, tecta pervertere, et eum admiratum quaesisse de deo, quodnam illud esset tale monstrum; et deum respondisse vastitatem esse Italiae praecepisseque, ut pergeret protinus, quid retro atque a tergo fieret, ne laboraret.
1.51
At vero P. Decius ille Q. F., qui primus e Deciis consul fuit, cum esset tribunus militum M. Valerio A. Cornelio consulibus a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque, ut cautior esset, dixit, quod extat in annalibus, se sibi in somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria. Et tum quidem incolumis exercitum obsidione liberavit; post triennium autem, cum consul esset, devovit se et in aciem Latinorum inrupit armatus. Quo eius facto superati sunt et deleti Latini. Cuius mors ita gloriosa fuit, ut eandem concupisceret filius. 1.52 Sed veniamus nunc, si placet, ad somnia philosophorum. Est apud Platonem Socrates, cum esset in custodia publica, dicens Critoni, suo familiari, sibi post tertium diem esse moriendum; vidisse se in somnis pulchritudine eximia feminam, quae se nomine appellans diceret Homericum quendam eius modi versum: Tertia te Phthiae tempestas laeta locabit. Quod, ut est dictum, sic scribitur contigisse. Xenophon Socraticus (qui vir et quantus!) in ea militia, qua cum Cyro minore perfunctus est, sua scribit somnia, quorum eventus mirabiles exstiterunt. 1.53 Mentiri Xenophontem an delirare dicemus? Quid? singulari vir ingenio Aristoteles et paene divino ipsene errat an alios vult errare, cum scribit Eudemum Cyprium, familiarem suum, iter in Macedoniam facientem Pheras venisse, quae erat urbs in Thessalia tum admodum nobilis, ab Alexandro autem tyranno crudeli dominatu tenebatur; in eo igitur oppido ita graviter aegrum Eudemum fuisse, ut omnes medici diffiderent; ei visum in quiete egregia facie iuvenem dicere fore ut perbrevi convalesceret, paucisque diebus interiturum Alexandrum tyrannum, ipsum autem Eudemum quinquennio post domum esse rediturum. Atque ita quidem prima statim scribit Aristoteles consecuta, et convaluisse Eudemum, et ab uxoris fratribus interfectum tyrannum; quinto autem anno exeunte, cum esset spes ex illo somnio in Cyprum illum ex Sicilia esse rediturum, proeliantem eum ad Syracusas occidisse; ex quo ita illud somnium esse interpretatum, ut, cum animus Eudemi e corpore excesserit, tum domum revertisse videatur. 1.54 Adiungamus philosophis doctissimum hominem, poe+tam quidem divinum, Sophoclem; qui, cum ex aede Herculis patera aurea gravis subrepta esset, in somnis vidit ipsum deum dicentem, qui id fecisset. Quod semel ille iterumque neglexit. Ubi idem saepius, ascendit in Arium pagum, detulit rem; Areopagitae conprehendi iubent eum, qui a Sophocle erat nominatus; is quaestione adhibita confessus est pateramque rettulit. Quo facto fanum illud Indicis Herculis nominatum est. 1.55 Sed quid ego Graecorum? nescio quo modo me magis nostra delectant. Omnes hoc historici, Fabii, Gellii, sed proxume Coelius: Cum bello Latino ludi votivi maxumi primum fierent, civitas ad arma repente est excitata, itaque ludis intermissis instaurativi constituti sunt. Qui ante quam fierent, cumque iam populus consedisset, servus per circum, cum virgis caederetur, furcam ferens ductus est. Exin cuidam rustico Romano dormienti visus est venire, qui diceret praesulem sibi non placuisse ludis, idque ab eodem iussum esse eum senatui nuntiare; illum non esse ausum. Iterum esse idem iussum et monitum, ne vim suam experiri vellet; ne tum quidem esse ausum. Exin filium eius esse mortuum, eandem in somnis admonitionem fuisse tertiam. Tum illum etiam debilem factum rem ad amicos detulisse, quorum de sententia lecticula in curiam esse delatum, cumque senatui somnium enarravisset, pedibus suis salvum domum revertisse. Itaque somnio comprobato a senatu ludos illos iterum instauratos memoriae proditum est. 1.56 C. vero Gracchus multis dixit, ut scriptum apud eundem Coelium est, sibi in somnis quaesturam pete re dubita nti Ti. fratrem visum esse dicere, quam vellet cunctaretur, tamen eodem sibi leto, quo ipse interisset, esse pereundum. Hoc, ante quam tribunus plebi C. Gracchus factus esset, et se audisse scribit Coelius et dixisse eum multis. Quo somnio quid inveniri potest certius? Quid? illa duo somnia, quae creberrume commemorantur a Stoicis, quis tandem potest contemnere? unum de Simonide: Qui cum ignotum quendam proiectum mortuum vidisset eumque humavisset haberetque in animo navem conscendere, moneri visus est, ne id faceret, ab eo, quem sepultura adfecerat; si navigavisset, eum naufragio esse periturum; itaque Simonidem redisse, perisse ceteros, qui tum navigassent. Alterum ita traditum clarum admodum somnium: 1.57 Cum duo quidam Arcades familiares iter una facerent et Megaram venissent, alterum ad cauponem devertisse, ad hospitem alterum. Qui ut cenati quiescerent, concubia nocte visum esse in somnis ei, qui erat in hospitio, illum alterum orare, ut subveniret, quod sibi a caupone interitus pararetur; eum primo perterritum somnio surrexisse; dein cum se conlegisset idque visum pro nihilo habendum esse duxisset, recubuisse; tum ei dormienti eundem illum visum esse rogare, ut, quoniam sibi vivo non subvenisset, mortem suam ne inultam esse pateretur; se interfectum in plaustrum a caupone esse coniectum et supra stercus iniectum; petere, ut mane ad portam adesset, prius quam plaustrum ex oppido exiret. Hoc vero eum somnio commotum mane bubulco praesto ad portam fuisse, quaesisse ex eo, quid esset in plaustro; illum perterritum fugisse, mortuum erutum esse, cauponem re patefacta poenas dedisse. 1.58 Quid hoc somnio dici potest divinius? Sed quid aut plura aut vetera quaerimus? Saepe tibi meum narravi, saepe ex te audivi tuum somnium: me, cum Asiae pro cos. praeessem, vidisse in quiete, cum tu equo advectus ad quandam magni fluminis ripam provectus subito atque delapsus in flumen nusquam apparuisses, me contremuisse timore perterritum; tum te repente laetum exstitisse eodemque equo adversam ascendisse ripam, nosque inter nos esse conplexos. Facilis coniectura huius somnii, mihique a peritis in Asia praedictum est fore eos eventus rerum, qui acciderunt. Venio nunc ad tuum. 1.59 Audivi equidem ex te ipso, sed mihi saepius noster Sallustius narravit, cum in illa fuga nobis gloriosa, patriae calamitosa in villa quadam campi Atinatis maneres magnamque partem noctis vigilasses, ad lucem denique arte et graviter dormire te coepisse; itaque, quamquam iter instaret, tamen silentium fieri iussisse se neque esse passum te excitari; cum autem experrectus esses hora secunda fere, te sibi somnium narravisse: visum tibi esse, cum in locis solis maestus errares, C. Marium cum fascibus laureatis quaerere ex te, quid tristis esses, cumque tu te patria vi pulsum esse dixisses, prehendisse eum dextram tuam et bono animo te iussisse esse lictorique proxumo tradidisse, ut te in monumentum suum deduceret, et dixisse in eo tibi salutem fore. Tum et se exclamasse Sallustius narrat reditum tibi celerem et gloriosum paratum, et te ipsum visum somnio delectari. Nam illud mihi ipsi celeriter nuntiatum est, ut audivisses in monumento Marii de tuo reditu magnificentissumum illud senatus consultum esse factum referente optumo et clarissumo viro consule, idque frequentissimo theatro incredibili clamore et plausu comprobatum, dixisse te nihil illo Atinati somnio fieri posse divinius. 1.61 At qui salubri et moderato cultu atque victu quieti se tradiderit ea parte animi, quae mentis et consilii est, agitata et erecta saturataque bonarum cogitationum epulis, eaque parte animi, quae voluptate alitur, nec inopia enecta nec satietate affluenti (quorum utrumque praestringere aciem mentis solet, sive deest naturae quippiam sive abundat atque affluit), illa etiam tertia parte animi, in qua irarum existit ardor, sedata atque restincta, tum eveniet duabus animi temerariis partibus compressis, ut illa tertia pars rationis et mentis eluceat et se vegetam ad somniandum acremque praebeat, tum ei visa quietis occurrent tranquilla atque veracia.” Haec verba ipsa Platonis expressi. 1.62 Epicurum igitur audiemus potius? Namque Carneades concertationis studio modo hoc, modo illud ait; ille, quod sentit; sentit autem nihil umquam elegans, nihil decorum. Hunc ergo antepones Platoni et Socrati? qui ut rationem non redderent, auctoritate tamen hos minutos philosophos vincerent. Iubet igitur Plato sic ad somnum proficisci corporibus adfectis, ut nihil sit, quod errorem animis perturbationemque adferat. Ex quo etiam Pythagoriis interdictum putatur, ne faba vescerentur, quod habet inflationem magnam is cibus tranquillitati mentis quaerenti vera contrariam. 1.63 Cum ergo est somno sevocatus animus a societate et a contagione corporis, tum meminit praeteritorum, praesentia cernit, futura providet; iacet enim corpus dormientis ut mortui, viget autem et vivit animus. Quod multo magis faciet post mortem, cum omnino corpore excesserit. Itaque adpropinquante morte multo est divinior. Nam et id ipsum vident, qui sunt morbo gravi et mortifero adfecti, instare mortem; itaque iis occurrunt plerumque imagines mortuorum, tumque vel maxume laudi student, eosque, qui secus, quam decuit, vixerunt, peccatorum suorum tum maxume paenitet. 1.64 Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. 1.65 Ex quo et illud est Callani, de quo ante dixi, et Homerici Hectoris, qui moriens propinquam Achilli mortem denuntiat. Neque enim illud verbum temere consuetudo adprobavisset, si ea res nulla esset omnino: Praésagibat ánimus frustra me íre, cum exirém domo. Sagire enim sentire acute est; ex quo sagae anus, quia multa scire volunt, et sagaces dicti canes. Is igitur, qui ante sagit, quam oblata res est, dicitur praesagire, id est futura ante sentire. 1.66 Inest igitur in animis praesagitio extrinsecus iniecta atque inclusa divinitus. Ea si exarsit acrius, furor appellatur, cum a corpore animus abstractus divino instinctu concitatur. H. Séd quid oculis rábere visa es dérepente ardéntibus? U/bi paulo ante sápiens illa vírginalis modéstia? C. Máter, optumárum multo múlier melior múlierum, Míssa sum supérstitiosis háriolatiónibus; Námque Apollo fátis fandis démentem invitám ciet. Vírgines vereór aequalis, pátris mei meum factúm pudet, O/ptumi viri/; mea mater, túi me miseret, méi piget. O/ptumam progéniem Priamo péperisti extra me; hóc dolet. Mén obesse, illós prodesse, me óbstare, illos óbsequi? O poe+ma tenerum et moratum atque molle! Sed hoc minus ad rem; 1.67 illud, quod volumus, expressum est, ut vaticinari furor vera soleat. A/dest, adest fax óbvoluta sánguine atque íncendio! Múltos annos látuit; cives, férte opem et restínguite. Deus inclusus corpore humano iam, non Cassandra loquitur. Iámque mari magnó classis cita Téxitur; exitium éxamen rapit; A/dveniet, fera vélivolantibus Návibus complebít manus litora. Tragoedias loqui videor et fabulas. 1.68 At ex te ipso non commenticiam rem, sed factam eiusdem generis audivi: C. Coponium ad te venisse Dyrrhachium, cum praetorio imperio classi Rhodiae praeesset, cumprime hominem prudentem atque doctum, eumque dixisse remigem quendam e quinqueremi Rhodiorum vaticinatum madefactum iri minus xxx diebus Graeciam sanguine, rapinas Dyrrhachii et conscensionem in naves cum fuga fugientibusque miserabilem respectum incendiorum fore, sed Rhodiorum classi propinquum reditum ac domum itionem dari; tum neque te ipsum non esse commotum Marcumque Varronem et M. Catonem, qui tum ibi erant, doctos homines, vehementer esse perterritos; paucis sane post diebus ex Pharsalia fuga venisse Labienum; qui cum interitum exercitus nuntiavisset, reliqua vaticinationis brevi esse confecta.
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.
1.77
Quid? bello Punico secundo nonne C. Flaminius consul iterum neglexit signa rerum futurarum magna cum clade rei publicae? Qui exercitu lustrato cum Arretium versus castra movisset et contra Hannibalem legiones duceret, et ipse et equus eius ante signum Iovis Statoris sine causa repente concidit nec eam rem habuit religioni obiecto signo, ut peritis videbatur, ne committeret proelium. Idem cum tripudio auspicaretur, pullarius diem proelii committendi differebat. Tum Flaminius ex eo quaesivit, si ne postea quidem pulli pascerentur, quid faciendum censeret. Cum ille quiescendum respondisset, Flaminius: Praeclara vero auspicia, si esurientibus pullis res geri poterit, saturis nihil geretur! itaque signa convelli et se sequi iussit. Quo tempore cum signifer primi hastati signum non posset movere loco nec quicquam proficeretur, plures cum accederent, Flaminius re nuntiata suo more neglexit. Itaque tribus iis horis concisus exercitus atque ipse interfectus est. 1.78 Magnum illud etiam, quod addidit Coelius, eo tempore ipso, cum hoc calamitosum proelium fieret, tantos terrae motus in Liguribus, Gallia compluribusque insulis totaque in Italia factos esse, ut multa oppida conruerint, multis locis labes factae sint terraeque desederint fluminaque in contrarias partes fluxerint atque in amnes mare influxerit. Fiunt certae divinationum coniecturae a peritis. Midae illi Phrygi, cum puer esset, dormienti formicae in os tritici grana congesserunt. Divitissumum fore praedictum est; quod evenit. At Platoni cum in cunis parvulo dormienti apes in labellis consedissent, responsum est singulari illum suavitate orationis fore. Ita futura eloquentia provisa in infante est. 1.79 Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum.
1.81
Obiciuntur etiam saepe formae, quae reapse nullae sunt, speciem autem offerunt; quod contigisse Brenno dicitur eiusque Gallicis copiis, cum fano Apollinis Delphici nefarium bellum intulisset. Tum enim ferunt ex oraclo ecfatam esse Pythiam: Ego próvidebo rem ístam et albae vírgines. Ex quo factum, ut viderentur virgines ferre arma contra et nive Gallorum obrueretur exercitus. Aristoteles quidem eos etiam, qui valetudinis vitio furerent et melancholici dicerentur, censebat habere aliquid in animis praesagiens atque divinum. Ego autem haud scio an nec cardiacis hoc tribuendum sit nec phreneticis; animi enim integri, non vitiosi est corporis divinatio. 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; 1.83 non igitur sunt di nec significant futura; sunt autem di; significant ergo; et non, si significant, nullas vias dant nobis ad significationis scientiam (frustra enim significarent), nec, si dant vias, non est divinatio; est igitur divinatio. 1.84 Hac ratione et Chrysippus et Diogenes et Antipater utitur. Quid est igitur, cur dubitandum sit, quin sint ea, quae disputavi, verissima, si ratio mecum facit, si eventa, si populi, si nationes, si Graeci, si barbari, si maiores etiam nostri, si denique hoc semper ita putatum est, si summi philosophi, si poe+- tae, si sapientissimi viri, qui res publicas constituerunt, qui urbes condiderunt? An, dum bestiae loquantur, exspectamus, hominum consentiente auctoritate contenti non sumus? 1.85 Nec vero quicquam aliud adfertur, cur ea, quae dico, dividi genera nulla sint, nisi quod difficile dictu videtur, quae cuiusque divinationis ratio, quae causa sit. Quid enim habet haruspex, cur pulmo incisus etiam in bonis extis dirimat tempus et proferat diem? quid augur, cur a dextra corvus, a sinistra cornix faciat ratum? quid astrologus, cur stella Iovis aut Veneris coniuncta cum luna ad ortus puerorum salutaris sit, Saturni Martisve contraria? Cur autem deus dormientes nos moneat, vigilantes neglegat? Quid deinde causae est, cur Cassandra furens futura prospiciat, Priamus sapiens hoc idem facere non queat? 1.86 Cur fiat quidque, quaeris. Recte omnino; sed non nunc id agitur; fiat necne fiat, id quaeritur. Ut, si magnetem lapidem esse dicam, qui ferrum ad se adliciat et attrahat, rationem, cur id fiat, adferre nequeam, fieri omnino neges. Quod idem facis in divinatione, quam et cernimus ipsi et audimus et legimus et a patribus accepimus. Neque ante philosophiam patefactam, quae nuper inventa est, hac de re communis vita dubitavit, et, posteaquam philosophia processit, nemo aliter philosophus sensit, in quo modo esset auctoritas.
1.89
Quid? Asiae rex Priamus nonne et Helenum filium et Cassandram filiam divites habebat, alterum auguriis, alteram mentis incitatione et permotione divina? Quo in genere Marcios quosdam fratres, nobili loco natos, apud maiores nostros fuisse scriptum videmus. Quid? Polyidum Corinthium nonne Homerus et aliis multa et filio ad Troiam proficiscenti mortem praedixisse commemorat? Omnino apud veteres, qui rerum potiebantur, iidem auguria tenebant; ut enim sapere, sic divinare regale ducebant. Testis est nostra civitas, in qua et reges augures et postea privati eodem sacerdotio praediti rem publicam religionum auctoritate rexerunt.
1.93
Ac mihi quidem videntur e locis quoque ipsis, qui a quibusque incolebantur, divinationum oportunitates esse ductae. Etenim Aegyptii et Babylonii in camporum patentium aequoribus habitantes, cum ex terra nihil emineret, quod contemplationi caeli officere posset, omnem curam in siderum cognitione posuerunt, Etrusci autem, quod religione inbuti studiosius et crebrius hostias immolabant, extorum cognitioni se maxume dediderunt, quodque propter ae+ris crassitudinem de caelo apud eos multa fiebant, et quod ob eandem causam multa invisitata partim e caelo, alia ex terra oriebantur, quaedam etiam ex hominum pecudumve conceptu et satu, ostentorum exercitatissimi interpretes exstiterunt. Quorum quidem vim, ut tu soles dicere, verba ipsa prudenter a maioribus posita declarant. Quia enim ostendunt, portendunt, monstrant, praedicunt, ostenta, portenta, monstra, prodigia dicuntur.' "

1.102
Neque solum deorum voces Pythagorei observitaverunt, sed etiam hominum, quae vocant omina. Quae maiores nostri quia valere censebant, idcirco omnibus rebus agendis quod bonum, faustum, felix fortu- natumque esset praefabantur, rebusque divinis, quae publice fierent, ut faverent linguis, imperabatur inque feriis imperandis, ut ' litibus et iurgiis se abstinerent '. Itemque in lustranda colonia ab eo, qui eam deduceret, et cum imperator exercitum, censor populum lustraret, bonis nominibus, qui hostias ducerent, eligebantur. Quod idem in dilectu consules observant, ut primus miles fiat bono nomine."
1.106
Quid est illo auspicio divinius, quod apud te in Mario est? ut utar potissumum auctore te: Hic Iovis altisoni subito pinnata satelles Arboris e trunco serpentis saucia morsu Subrigit ipsa feris transfigens unguibus anguem Semianimum et varia graviter cervice micantem Quem se intorquentem lanians rostroque cruentans Iam satiata animos, iam duros ulta dolores Abicit ecflantem et laceratum adfligit in unda Seque obitu a solis nitidos convertit ad ortus. Hanc ubi praepetibus pinnis lapsuque volantem Conspexit Marius, divini numinis augur, Faustaque signa suae laudis reditusque notavit, Partibus intonuit caeli pater ipse sinistris. Sic aquilae clarum firmavit Iuppiter omen.

1.109
Sed ut, unde huc digressa est, eodem redeat oratio: si nihil queam disputare, quam ob rem quidque fiat, et tantum modo fieri ea, quae commemoravi, doceam, parumne Epicuro Carneadive respondeam? Quid, si etiam ratio exstat artificiosae praesensionis facilis, divinae autem paulo obscurior? Quae enim extis, quae fulgoribus, quae portentis, quae astris praesentiuntur, haec notata sunt observatione diuturna. Adfert autem vetustas omnibus in rebus longinqua observatione incredibilem scientiam; quae potest esse etiam sine motu atque inpulsu deorum, cum, quid ex quoque eveniat, et quid quamque rem significet, crebra animadversione perspectum est.

1.112
Animadverterat fortasse quadam scientia olearum ubertatem fore. Et quidem idem primus defectionem solis, quae Astyage regte facta est, praedixisse fertur. Multa medici, multa gubernatores, agricolae etiam multa praesentiunt, sed nullam eorum divinationem voco, ne illam quidem, qua ab Anaximandro physico moniti Lacedaemonii sunt, ut urbem et tecta linquerent armatique in agro excubarent, quod terrae motus instaret, tum cum et urbs tota corruit et e monte Taygeto extrema montis quasi puppis avolsa est. Ne Pherecydes quidem, ille Pythagorae magister, potius divinus habebitur quam physicus, quod, cum vidisset haustam aquam de iugi puteo, terrae motus dixit instare.

1.114
Ergo et ii, quorum animi spretis corporibus evolant atque excurrunt foras, ardore aliquo inflammati atque incitati cernunt illa profecto, quae vaticites pronuntiant, multisque rebus inflammantur tales animi, qui corporibus non inhaerent, ut ii, qui sono quodam vocum et Phrygiis cantibus incitantur. Multos nemora silvaeque, multos amnes aut maria commovent, quorum furibunda mens videt ante multo, quae sint futura. Quo de genere illa sunt: Eheú videte! Iúdicabit ínclitum iudícium inter deás tris aliquis, Quó iudicio Lácedaemonia múlier, Furiarum úna, adveniet. Eodem enim modo multa a vaticitibus saepe praedicta sunt, neque solum verbis, sed etiam Versibus, quos olim Fauni vatesque canebant. Similiter Marcius et Publicius vates cecinisse dicuntur;

1.118
Sed distinguendum videtur, quonam modo. Nam non placet Stoicis singulis iecorum fissis aut avium cantibus interesse deum; neque enim decorum est nec dis dignum nec fieri ullo pacto potest; sed ita a principio inchoatum esse mundum, ut certis rebus certa signa praecurrerent, alia in extis, alia in avibus, alia in fulgoribus, alia in ostentis, alia in stellis, alia in somniantium visis, alia in furentium vocibus. Ea quibus bene percepta sunt, ii non saepe falluntur; male coniecta maleque interpretata falsa sunt non rerum vitio, sed interpretum inscientia. Hoc autem posito atque concesso, esse quandam vim divinam hominum vitam continentem, non difficile est, quae fieri certe videmus, ea qua ratione fiant, suspicari. Nam et ad hostiam deligendam potest dux esse vis quaedam sentiens, quae est toto confusa mundo, et tum ipsum, cum immolare velis, extorum fieri mutatio potest, ut aut absit aliquid aut supersit; parvis enim momentis multa natura aut adfingit aut mutat aut detrahit.
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.
1.121
si luna paulo ante solis ortum defecisset in signo Leonis, fore ut armis Dareus et Persae ab Alexandro et Macedonibus proelio vincerentur Dareusque moreretur, et, si puella nata biceps esset, seditionem in populo fore, corruptelam et adulterium domi, et, si mulier leonem peperisse visa esset, fore ut ab exteris gentibus vinceretur ea res publica, in qua id contigisset. Eiusdem generis etiam illud est, quod scribit Herodotus, Croesi filium, cum esset infans, locutum; quo ostento regnum patris et domum funditus concidisse. Caput arsisse Servio Tullio dormienti quae historia non prodidit? Ut igitur, qui se tradidit quieti praeparato animo cum bonis cogitationibus, tum rebus ad tranquillitatem adcommodatis, certa et vera cernit in somnis, sic castus animus purusque vigilantis et ad astrorum et ad avium reliquorumque signorum et ad extorum veritatem est paratior.
1.122
Hoc nimirum est illud, quod de Socrate accepimus, quodque ab ipso in libris Socraticorum saepe dicitur, esse divinum quiddam, quod daimo/nion appellat, cui semper ipse paruerit numquam impellenti, saepe revocanti. Et Socrates quidem (quo quem auctorem meliorem quaerimus?) Xenophonti consulenti, sequereturne Cyrum, posteaquam exposuit, quae ipsi videbantur: Et nostrum quidem, inquit, humanum est consilium; sed de rebus et obscuris et incertis ad Apollinem censeo referundum, ad quem etiam Athenienses publice de maioribus rebus semper rettulerunt.

1.124
Illud tamen eius philosophi magnificum ac paene divinum, quod, cum impiis sententiis damnatus esset, aequissimo animo se dixit mori; neque enim domo egredienti neque illud suggestum, in quo causam dixerat, ascendenti signum sibi ullum, quod consuesset, a deo quasi mali alicuius inpendentis datum. Equidem sic arbitror, etiamsi multa fallant eos, qui aut arte aut coniectura divinare videantur, esse tamen divinationem; homines autem, ut in ceteris artibus, sic in hac posse falli. Potest accidere, ut aliquod signum dubie datum pro certo sit acceptum, potest aliquod latuisse aut ipsum, aut quod esset illi contrarium. Mihi autem ad hoc, de quo disputo, probandum satis est non modo plura, sed etiam pauciora divine praesensa et praedicta reperiri.
1.125
Quin etiam hoc non dubitans dixerim, si unum aliquid ita sit praedictum praesensumque, ut, cum evenerit, ita cadat, ut praedictum sit, neque in eo quicquam casu et fortuito factum esse appareat, esse certe divinationem, idque esse omnibus confitendum. Quocirca primum mihi videtur, ut Posidonius facit, a deo, de quo satis dictum est, deinde a fato, deinde a natura vis omnis dividi ratioque repetenda. Fieri igitur omnia fato ratio cogit fateri. Fatum autem id appello, quod Graeci ei(marme/nhn, id est ordinem seriemque causarum, cum causae causa nexa rem ex se gignat. Ea est ex omni aeternitate fluens veritas sempiterna. Quod cum ita sit, nihil est factum, quod non futurum fuerit, eodemque modo nihil est futurum, cuius non causas id ipsum efficientes natura contineat.
1.126
Ex quo intellegitur, ut fatum sit non id, quod superstitiose, sed id, quod physice dicitur, causa aeterna rerum, cur et ea, quae praeterierunt, facta sint et, quae instant, fiant et, quae sequuntur, futura sint. Ita fit, ut et observatione notari possit, quae res quamque causam plerumque consequatur, etiamsi non semper (nam id quidem adfirmare difficile est), easdemque causas veri simile est rerum futurarum cerni ab iis, qui aut per furorem eas aut in quiete videant.
1.127
Praeterea cum fato omnia fiant, id quod alio loco ostendetur, si quis mortalis possit esse, qui conligationem causarum omnium perspiciat animo, nihil eum profecto fallat. Qui enim teneat causas rerum futurarum, idem necesse est omnia teneat, quae futura sint. Quod cum nemo facere nisi deus possit, relinquendum est homini, ut signis quibusdam consequentia declarantibus futura praesentiat. Non enim illa, quae futura sunt, subito exsistunt, sed est quasi rudentis explicatio sic traductio temporis nihil novi efficientis et primum quidque replicantis. Quod et ii vident, quibus naturalis divinatio data est, et ii, quibus cursus rerum observando notatus est. Qui etsi causas ipsas non cernunt, signa tamen causarum et notas cernunt; ad quas adhibita memoria et diligentia et monumentis superiorum efficitur ea divinatio, quae artificiosa dicitur, extorum, fulgorum, ostentorum signorumque caelestium.
1.128
Non est igitur, ut mirandum sit ea praesentiri a divitibus, quae nusquam sint; sunt enim omnia, sed tempore absunt. Atque ut in seminibus vis inest earum rerum, quae ex iis progignuntur, sic in causis conditae sunt res futurae, quas esse futuras aut concitata mens aut soluta somno cernit aut ratio aut coniectura praesentit. Atque ut ii, qui solis et lunae reliquorumque siderum ortus, obitus motusque cognorunt, quo quidque tempore eorum futurum sit, multo ante praedicunt, sic, qui cursum rerum eventorumque consequentiam diuturnitate pertractata notaverunt, aut semper aut, si id difficile est, plerumque, quodsi ne id quidem conceditur, non numquam certe, quid futurum sit, intellegunt. Atque haec quidem et quaedam eiusdem modi argumenta, cur sit divinatio, ducuntur a fato.
1.129
A natura autem alia quaedam ratio est, quae docet, quanta sit animi vis seiuncta a corporis sensibus, quod maxime contingit aut dormientibus aut mente permotis. Ut enim deorum animi sine oculis, sine auribus, sine lingua sentiunt inter se, quid quisque sentiat, (ex quo fit, ut homines, etiam cum taciti optent quid aut voveant, non dubitent, quin di illud exaudiant) sic animi hominum, cum aut somno soluti vacant corpore aut mente permoti per se ipsi liberi incitati moventur, cernunt ea, quae permixti cum corpore animi videre non possunt.
1.131
Democritus autem censet sapienter instituisse veteres, ut hostiarum immolatarum inspicerentur exta; quorum ex habitu atque ex colore tum salubritatis, tum pestilentiae signa percipi, non numquam etiam, quae sit vel sterilitas agrorum vel fertilitas futura. Quae si a natura profecta observatio atque usus agnovit, multa adferre potuit dies, quae animadvertendo notarentur, ut ille Pacuvianus, qui in Chryse physicus inducitur, minime naturam rerum cognosse videatur: nam isti quí linguam avium intéllegunt Plusque éx alieno iécore sapiunt quam éx suo, Magis aúdiendum quam aúscultandum cénseo. Cur? quaeso, cum ipse paucis interpositis versibus dicas satis luculente: Quídquid est hoc, ómnia animat, fórmat, alit, augét, creat, Sépelit recipitque ín sese omnia ómniumque idémst pater, Índidemque eadem aéque oriuntur de íntegro atque eodem óccidunt. Quid est igitur, cur, cum domus sit omnium una, eaque communis, cumque animi hominum semper fuerint futurique sint, cur ii, quid ex quoque eveniat, et quid quamque rem significet, perspicere non possint? Haec habui, inquit, de divinatione quae dicerem.
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
2.1
Quaerenti mihi multumque et diu cogitanti, quanam re possem prodesse quam plurimis, ne quando intermitterem consulere rei publicae, nulla maior occurrebat, quam si optimarum artium vias traderem meis civibus; quod conpluribus iam libris me arbitror consecutum. Nam et cohortati sumus, ut maxime potuimus, ad philosophiae studium eo libro, qui est inscriptus Hortensius, et, quod genus philosophandi minime adrogans maximeque et constans et elegans arbitraremur, quattuor Academicis libris ostendimus. 2.2 Cumque fundamentum esset philosophiae positum in finibus bonorum et malorum, perpurgatus est is locus a nobis quinque libris, ut, quid a quoque, et quid contra quemque philosophum diceretur, intellegi posset. Totidem subsecuti libri Tusculanarum disputationum res ad beate vivendum maxime necessarias aperuerunt. Primus enim est de contemnenda morte, secundus de tolerando dolore, de aegritudine lenienda tertius, quartus de reliquis animi perturbationibus, quintus eum locum conplexus est, qui totam philosophiam maxime inlustrat; docet enim ad beate vivendum virtutem se ipsa esse contentam. 2.3 Quibus rebus editis tres libri perfecti sunt de natura deorum, in quibus omnis eius loci quaestio continetur. Quae ut plane esset cumulateque perfecta, de divinatione ingressi sumus his libris scribere; quibus, ut est in animo, de fato si adiunxerimus, erit abunde satis factum toti huic quaestioni. Atque his libris adnumerandi sunt sex de re publica, quos tum scripsimus, cum gubernacula rei publicae tenebamus. Magnus locus philosophiaeque proprius a Platone, Aristotele, Theophrasto totaque Peripateticorum familia tractatus uberrime. Nam quid ego de Consolatione dicam? quae mihi quidem ipsi sane aliquantum medetur, ceteris item multum illam profuturam puto. Interiectus est etiam nuper liber is, quem ad nostrum Atticum de senectute misimus; in primisque, quoniam philosophia vir bonus efficitur et fortis, Cato noster in horum librorum numero ponendus est. 2.4 Cumque Aristoteles itemque Theophrastus, excellentes viri cum subtilitate, tum copia, cum philosophia dicendi etiam praecepta coniunxerint, nostri quoque oratorii libri in eundem librorum numerum referendi videntur. Ita tres erunt de oratore, quartus Brutus, quintus orator. Adhuc haec erant; ad reliqua alacri tendebamus animo sic parati, ut, nisi quae causa gravior obstitisset, nullum philosophiae locum esse pateremur, qui non Latinis litteris inlustratus pateret. Quod enim munus rei publicae adferre maius meliusve possumus, quam si docemus atque erudimus iuventutem? his praesertim moribus atque temporibus, quibus ita prolapsa est, ut omnium opibus refreda atque coe+rcenda sit. 2.5 Nec vero id effici posse confido, quod ne postulandum quidem est, ut omnes adulescentes se ad haec studia convertant. Pauci utinam! quorum tamen in re publica late patere poterit industria. Equidem ex iis etiam fructum capio laboris mei, qui iam aetate provecti in nostris libris adquiescunt; quorum studio legendi meum scribendi studium vehementius in dies incitatur; quos quidem plures, quam rebar, esse cognovi. Magnificum illud etiam Romanisque hominibus gloriosum, ut Graecis de philosophia litteris non egeant;
2.8
Nam cum de divinatione Quintus frater ea disseruisset, quae superiore libro scripta sunt, satisque ambulatum videretur, tum in bibliotheca, quae in Lycio est, adsedimus. Atque ego: Adcurate tu quidem, inquam, Quinte, et Stoice Stoicorum sententiam defendisti, quodque me maxime delectat, plurimis nostris exemplis usus es, et iis quidem claris et inlustribus. Dicendum est mihi igitur ad ea, quae sunt a te dicta, sed ita, nihil ut adfirmem, quaeram omnia, dubitans plerumque et mihi ipse diffidens. Si enim aliquid certi haberem, quod dicerem, ego ipse divinarem, qui esse divinationem nego. 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.

2.12
Quodsi nec earum rerum, quae subiectae sensibus sunt, ulla divinatio est nec earum, quae artibus continentur, nec earum, quae in philosophia disseruntur, nec earum, quae in re publica versantur, quarum rerum sit, nihil prorsus intellego; nam aut omnium debet esse, aut aliqua ei materia danda est, in qua versari possit. Sed nec omnium divinatio est, ut ratio docuit, nec locus nec materia invenitur, cui divinationem praeficere possimus. Vide igitur, ne nulla sit divinatio. Est quidam Graecus vulgaris in hanc sententiam versus: Bene quí coniciet, vátem hunc perhibebo óptumum. Num igitur aut, quae tempestas inpendeat, vates melius coniciet quam gubernator aut morbi naturam acutius quam medicus aut belli administrationem prudentius quam inperator coniectura adsequetur?
2.13
Sed animadverti, Quinte, te caute et ab iis coniecturis, quae haberent artem atque prudentiam, et ab iis rebus, quae sensibus aut artificiis perciperentur, abducere divinationem eamque ita definire: divinationem esse earum rerum praedictionem et praesensionem, quae essent fortuitae. Primum eodem revolveris. Nam et medici et gubernatoris et imperatoris praesensio est rerum fortuitarum. Num igitur aut haruspex aut augur aut vates quis aut somnians melius coniecerit aut e morbo evasurum aegrotum aut e periculo navem aut ex insidiis exercitum quam medicus, quam gubernator, quam imperator?
2.14
Atqui ne illa quidem divitis esse dicebas, ventos aut imbres inpendentes quibusdam praesentire signis (in quo nostra quaedam Aratea memoriter a te pronuntiata sunt), etsi haec ipsa fortuita sunt; plerumque enim, non semper eveniunt. Quae est igitur aut ubi versatur fortuitarum rerum praesensio, quam divinationem vocas? Quae enim praesentiri aut arte aut ratione aut usu aut coniectura possunt, ea non divinis tribuenda putas, sed peritis. Ita relinquitur, ut ea fortuita divinari possint, quae nulla nec arte nec sapientia provideri possunt; ut, si quis M. Marcellum illum, qui ter consul fuit, multis annis ante dixisset naufragio esse periturum, divinasset profecto; nulla enim arte alia id nec sapientia scire potuisset. Talium ergo rerum, quae in fortuna positae sunt, praesensio divinatio est.
2.15
Potestne igitur earum rerum, quae nihil habent rationis, quare futurae sint, esse ulla praesensio? Quid est enim aliud fors, quid fortuna, quid casus, quid eventus, nisi cum sic aliquid cecidit, sic evenit, ut vel aliter cadere atque evenire potuerit? Quo modo ergo id, quod temere fit caeco casu et volubilitate fortunae, praesentiri et praedici potest?
2.16
Medicus morbum ingravescentem ratione providet, insidias imperator, tempestates gubernator; et tamen ii ipsi saepe falluntur, qui nihil sine certa ratione opitur; ut agricola, cum florem oleae videt, bacam quoque se visurum putat, non sine ratione ille quidem; sed non numquam tamen fallitur. Quodsi falluntur ii, qui nihil sine aliqua probabili coniectura ac ratione dicunt, quid existimandum est de coniectura eorum, qui extis aut avibus aut ostentis aut oraclis aut somniis futura praesentiunt? Nondum dico, quam haec signa nulla sint, fissum iecoris, corvi cantus, volatus aquilae, stellae traiectio, voces furentium, sortes, somnia; de quibus singulis dicam suo loco; nunc de universis.
2.17
Qui potest provideri quicquam futurum esse, quod neque causam habet ullam neque notam, cur futurum sit? Solis defectiones itemque lunae praedicuntur in multos annos ab iis, qui siderum motus numeris persequuntur; ea praedicunt enim, quae naturae necessitas perfectura est. Vident ex constantissimo motu lunae, quando illa e regione solis facta incurrat in umbram terrae, quae est meta noctis, ut eam obscurari necesse sit, quandoque eadem luna subiecta atque opposita soli nostris oculis eius lumen obscuret, quo in signo quaeque errantium stellarum quoque tempore futura sit, qui exortus quoque die signi alicuius aut qui occasus futurus sit. Haec qui ante dicunt, quam rationem sequantur, vides.
2.18
Qui thesaurum inventum iri aut hereditatem venturam dicunt, quid sequuntur? aut in qua rerum natura inest id futurum? Quodsi haec eaque, quae sunt eiusdem generis, habent aliquam talem necessitatem, quid est tandem, quod casu fieri aut forte fortuna putemus? Nihil enim est tam contrarium rationi et constantiae quam fortuna, ut mihi ne in deum quidem cadere videatur, ut sciat, quid casu et fortuito futurum sit. Si enim scit, certe illud eveniet; sin certe eveniet, nulla fortuna est; est autem fortuna; rerum igitur fortuitarum nulla praesensio est.
2.19
Aut si negas esse fortunam et omnia, quae fiunt quaeque futura sunt, ex omni aeternitate definita dicis esse fataliter, muta definitionem divinationis, quam dicebas praesensionem esse rerum fortuitarum. Si enim nihil fieri potest, nihil accidere, nihil evenire, nisi quod ab omni aeternitate certum fuerit esse futurum rato tempore, quae potest esse fortuna? qua sublata qui locus est divinationi? quae a te fortuitarum rerum est dicta praesensio. Quamquam dicebas omnia, quae fierent futurave essent, fato contineri. Anile sane et plenum superstitionis fati nomen ipsum; sed tamen apud Stoicos de isto fato multa dicuntur; de quo alias; nunc quod necesse est. 2.21 nulla igitur est divinatio. Quodsi fatum fuit bello Punico secundo exercitum populi Romani ad lacum Trasumennum interire, num id vitari potuit, si Flaminius consul iis signis iisque auspiciis, quibus pugnare prohibebatur, paruisset? Certe potuit. Aut igitur non fato interiit exercitus, aut, si fato (quod certe vobis ita dicendum est), etiamsi obtemperasset auspiciis, idem eventurum fuisset; mutari enim fata non possunt. Ubi est igitur ista divinatio Stoicorum? quae, si fato omnia fiunt, nihil nos admonere potest, ut cautiores simus; quoquo enim modo nos gesserimus, fiet tamen illud, quod futurum est; sin autem id potest flecti, nullum est fatum; ita ne divinatio quidem, quoniam ea rerum futurarum est. Nihil autem est pro certo futurum, quod potest aliqua procuratione accidere ne fiat. 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? 2.23 Quid vero Caesarem putamus, si divinasset fore ut in eo senatu, quem maiore ex parte ipse cooptasset, in curia Pompeia ante ipsius Pompeii simulacrum tot centurionibus suis inspectantibus a nobilissumis civibus, partim etiam a se omnibus rebus ornatis, trucidatus ita iaceret, ut ad eius corpus non modo amicorum, sed ne servorum quidem quisquam accederet, quo cruciatu animi vitam acturum fuisse? Certe igitur ignoratio futurorum malorum utilior est quam scientia. 2.24 Nam illud quidem dici, praesertim a Stoicis, nullo modo potest: Non isset ad arma Pompeius, non transisset Crassus Euphratem, non suscepisset bellum civile Caesar. Non igitur fatalis exitus habuerunt; vultis autem evenire omnia fato; nihil ergo illis profuisset divinare; atque etiam omnem fructum vitae superioris perdidissent; quid enim posset iis esse laetum exitus suos cogitantibus? Ita, quoquo sese verterint Stoici, iaceat necesse est omnis eorum sollertia. Si enim id, quod eventurum est, vel hoc vel illo modo potest evenire, fortuna valet plurimum; quae autem fortuita sunt, certa esse non possunt. Sin autem certum est, quid quaque de re quoque tempore futurum sit, quid est, quod me adiuvent haruspices? qui cum res tristissimas portendi dixerunt, addunt ad extremum omnia levius casura rebus divinis procuratis; 2.25 si enim nihil fit extra fatum, nihil levari re divina potest. Hoc sentit Homerus, cum querentem Iovem inducit, quod Sarpedonem filium a morte contra fatum eripere non posset. Hoc idem significat Graecus ille in eam sententiam versus: Quod fóre paratum est, íd summum exsuperát Iovem. Totum omnino fatum etiam Atellanio versu iure mihi esse inrisum videtur; sed in rebus tam severis non est iocandi locus. Concludatur igitur ratio: Si enim provideri nihil potest futurum esse eorum, quae casu fiunt, quia esse certa non possunt, divinatio nulla est; sin autem idcirco possunt provideri, quia certa sunt et fatalia, rursus divinatio nulla est; eam enim tu fortuitarum rerum esse dicebas. 2.26 Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas. 2.27 Illud autem naturale aut concitatione mentis edi et quasi fundi videbatur aut animo per somnum sensibus et curis vacuo provideri. Duxisti autem divinationem omnem a tribus rebus, a deo, a fato, a natura. Sed tamen cum explicare nihil posses, pugnasti commenticiorum exemplorum mirifica copia. De quo primum hoc libet dicere: Hoc ego philosophi non esse arbitror, testibus uti, qui aut casu veri aut malitia falsi fictique esse possunt; argumentis et rationibus oportet, quare quidque ita sit, docere, non eventis, iis praesertim, quibus mihi liceat non credere. 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. 2.29 Et certe, si est in extis aliqua vis, quae declaret futura, necesse est eam aut cum rerum natura esse coniunctam aut conformari quodam modo numine deorum vique divina. Cum rerum natura tanta tamque praeclara in omnes partes motusque diffusa quid habere potest commune non dicam gallinaceum fel (sunt enim, qui vel argutissima haec exta esse dicant), sed tauri opimi iecur aut cor aut pulmo quid habet naturale, quod declarare possit, quid futurum sit? 2.31 an hoc eiusdem modi est, quale Pherecydeum illud, quod est a te dictum? qui cum aquam ex puteo vidisset haustam, terrae motum dixit futurum. Parum, credo, inpudenter, quod, cum factus est motus, dicere audent, quae vis id effecerit; etiamne futurum esse aquae iugis colore praesentiunt? Multa istius modi dicuntur in scholis, sed credere omnia vide ne non sit necesse. 2.32 Verum sint sane ista Democritea vera; quando ea nos extis exquirimus? aut quando aliquid eius modi ab haruspice inspectis extis audivimus? Ab aqua aut ab igni pericula monent; tum hereditates, tum damna denuntiant; fissum familiare et vitale tractant; caput iecoris ex omni parte diligentissime considerant; si vero id non est inventum, nihil putant accidere potuisse tristius. 2.33 Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur. 2.34 Quid de fretis aut de marinis aestibus plura dicam? quorum accessus et recessus lunae motu gubertur. Sescenta licet eiusdem modi proferri, ut distantium rerum cognatio naturalis appareat)—demus hoc; nihil enim huic disputationi adversatur; num etiam, si fissum cuiusdam modi fuerit in iecore, lucrum ostenditur? qua ex coniunctione naturae et quasi concentu atque consensu, quam sumpa/qeian Graeci appellant, convenire potest aut fissum iecoris cum lucello meo aut meus quaesticulus cum caelo, terra rerumque natura? Concedam hoc ipsum, si vis, etsi magnam iacturam causae fecero, si ullam esse convenientiam naturae cum extis concessero; 2.35 sed tamen eo concesso qui evenit, ut is, qui impetrire velit, convenientem hostiam rebus suis immolet? Hoc erat, quod ego non rebar posse dissolvi. At quam festive dissolvitur! pudet me non tui quidem, cuius etiam memoriam admiror, sed Chrysippi, Antipatri, Posidonii, qui idem istuc quidem dicunt, quod est dictum a te, ad hostiam deligendam ducem esse vim quandam sentientem atque divinam, quae toto confusa mundo sit. Illud vero multo etiam melius, quod et a te usurpatum est et dicitur ab illis: cum immolare quispiam velit, tum fieri extorum mutationem, ut aut absit aliquid aut supersit; 2.36 deorum enim numini parere omnia. Haec iam, mihi crede, ne aniculae quidem existimant. An censes, eundem vitulum si alius delegerit, sine capite iecur inventurum; si alius, cum capite? Haec decessio capitis aut accessio subitone fieri potest, ut se exta ad immolatoris fortunam accommodent? non perspicitis aleam quandam esse in hostiis deligendis, praesertim cum res ipsa doceat? Cum enim tristissuma exta sine capite fuerunt, quibus nihil videtur esse dirius, proxuma hostia litatur saepe pulcherrime. Ubi igitur illae minae superiorum extorum? aut quae tam subito facta est deorum tanta placatio? Sed adfers in tauri opimi extis immolante Caesare cor non fuisse; id quia non potuerit accidere, ut sine corde victuma illa viveret, iudicandum esse tum interisse cor, cum immolaretur. 2.37 Qui fit, ut alterum intellegas, sine corde non potuisse bovem vivere, alterum non videas, cor subito non potuisse nescio quo avolare? Ego enim possum vel nescire, quae vis sit cordis ad vivendum, vel suspicari contractum aliquo morbo bovis exile et exiguum et vietum cor et dissimile cordis fuisse; tu vero quid habes, quare putes, si paulo ante cor fuerit in tauro opimo, subito id in ipsa immolatione interisse? an quod aspexit vestitu purpureo excordem Caesarem, ipse corde privatus est? Urbem philosophiae, mihi crede, proditis, dum castella defenditis; nam, dum haruspicinam veram esse vultis, physiologiam totam pervertitis. Caput est in iecore, cor in extis; iam abscedet, simul ac molam et vinum insperseris; deus id eripiet, vis aliqua conficiet aut exedet. Non ergo omnium ortus atque obitus natura conficiet, et erit aliquid, quod aut ex nihilo oriatur aut in nihilum subito occidat. Quis hoc physicus dixit umquam? haruspices dicunt; his igitur quam physicis credendum potius existumas? 2.38 Quid? cum pluribus deis immolatur, qui tandem evenit, ut litetur aliis, aliis non litetur? quae autem inconstantia deorum est, ut primis minentur extis, bene promittant secundis? aut tanta inter eos dissensio, saepe etiam inter proxumos, ut Apollinis exta bona sint, Dianae non bona? Quid est tam perspicuum quam, cum fortuito hostiae adducantur, talia cuique exta esse, qualis cuique obtigerit hostia? At enim id ipsum habet aliquid divini, quae cuique hostia obtingat, tamquam in sortibus, quae cui ducatur. Mox de sortibus; quamquam tu quidem non hostiarum causam confirmas sortium similitudine, sed infirmas sortis conlatione hostiarum. 2.39 An, cum in Aequimaelium misimus, qui adferat agnum, quem immolemus, is mihi agnus adfertur, qui habet exta rebus accommodata, et ad eum agnum non casu, sed duce deo servus deducitur? Nam si casum in eo quoque dicis esse quasi sortem quandam cum deorum voluntate coniunctam, doleo tantam Stoicos nostros Epicureis inridendi sui facultatem dedisse; non enim ignoras, quam ista derideant. 2.41 Cur igitur vos induitis in eas captiones, quas numquam explicetis? Ita enim, cum magis properant, concludere solent: Si di sunt, est divinatio; sunt autem di; est ergo divinatio. Multo est probabilius: non est autem divinatio; non sunt ergo di. Vide, quam temere committant, ut, si nulla sit divinatio, nulli sint di. Divinatio enim perspicue tollitur, deos esse retinendum est. 2.42 Atque hac extispicum divinatione sublata omnis haruspicina sublata est. Ostenta enim sequuntur et fulgura. Valet autem in fulguribus observatio diuturna, in ostentis ratio plerumque coniecturaque adhibetur. Quid est igitur, quod observatum sit in fulgure? Caelum in sedecim partis diviserunt Etrusci. Facile id quidem fuit, quattuor, quas nos habemus, duplicare, post idem iterum facere, ut ex eo dicerent, fulmen qua ex parte venisset. Primum id quid interest? deinde quid significat? Nonne perspicuum est ex prima admiratione hominum, quod tonitrua iactusque fulminum extimuissent, credidisse ea efficere rerum omnium praepotentem Iovem? Itaque in nostris commentariis scriptum habemus: Iove tote, fulgurante comitia populi habere nefas. 2.43 Hoc fortasse rei publicae causa constitutum est; comitiorum enim non habendorum causas esse voluerunt. Itaque comitiorum solum vitium est fulmen, quod idem omnibus rebus optumum auspicium habemus, si sinistrum fuit. Sed de auspiciis alio loco, nunc de fulgoribus. Quid igitur minus a physicis dici debet quam quicquam certi significari rebus incertis? Non enim te puto esse eum, qui Iovi fulmen fabricatos esse Cyclopas in Aetna putes; 2.44 nam esset mirabile, quo modo id Iuppiter totiens iaceret, cum unum haberet; nec vero fulminibus homines, quid aut faciendum esset aut cavendum, moneret. Placet enim Stoicis eos anhelitus terrae, qui frigidi sint, cum fluere coeperint, ventos esse; cum autem se in nubem induerint eiusque tenuissimam quamque partem coeperint dividere atque disrumpere idque crebrius facere et vehementius, tum et fulgores et tonitrua existere; si autem nubium conflictu ardor expressus se emiserit, id esse fulmen. Quod igitur vi naturae, nulla constantia, nullo rato tempore videmus effici, ex eo significationem rerum consequentium quaerimus? Scilicet, si ista Iuppiter significaret, tam multa frustra fulmina emitteret! Quid enim proficit, cum in medium mare fulmen iecit? 2.45 quid, cum in altissimos montis, quod plerumque fit? quid, cum in desertas solitudines? quid, cum in earum gentium oras, in quibus haec ne observantur quidem? At inventum est caput in Tiberi. Quasi ego artem aliquam istorum esse negem! divinationem nego. Caeli enim distributio, quam ante dixi, et certarum rerum notatio docet, unde fulmen venerit, quo concesserit; quid significet autem, nulla ratio docet. Sed urges me meis versibus: Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum statua Nattae, tum simulacra deorum Romulusque et Remus cum altrice belua vi fulminis icti conciderunt, deque his rebus haruspicum extiterunt responsa verissuma. 2.46 Mirabile autem illud, quod eo ipso tempore, quo fieret indicium coniurationis in senatu, signum Iovis biennio post, quam erat locatum, in Capitolio conlocabatur.—Tu igitur animum induces (sic enim mecum agebas) causam istam et contra facta tua et contra scripta defendere?—Frater es; eo vereor. Verum quid tibi hic tandem nocet? resne, quae talis est, an ego, qui verum explicari volo? Itaque nihil contra dico, a te rationem totius haruspicinae peto. Sed te mirificam in latebram coniecisti; quod enim intellegeres fore ut premerere, cum ex te causas unius cuiusque divinationis exquirerem, multa verba fecisti te, cum res videres, rationem causamque non quaerere; quid fieret, non cur fieret, ad rem pertinere. Quasi ego aut fieri concederem aut esset philosophi causam, 2.47 cur quidque fieret, non quaerere! Et eo quidem loco et Prognostica nostra pronuntiabas et genera herbarum, scammoniam aristolochiamque radicem, quarum causam ignorares, vim et effectum videres. Dissimile totum; nam et prognosticorum causas persecuti sunt et Boëthus Stoicus, qui est a te nominatus, et noster etiam Posidonius, et, si causae non reperiantur istarum rerum, res tamen ipsae observari animadvertique potuerunt. Nattae vero statua aut aera legum de caelo tacta quid habent observatum ac vetustum? Pinarii Nattae nobiles; a nobilitate igitur periculum. Hoc tam callide Iuppiter ex cogitavit! Romulus lactens fulmine ictus; urbi igitur periculum ostenditur, ei quam ille condidit. Quam scite per notas nos certiores facit Iuppiter! At eodem tempore signum Iovis conlocabatur, quo coniuratio indicabatur. Et tu scilicet mavis numine deorum id factum quam casu arbitrari, et redemptor, qui columnam illam de Cotta et de Torquato conduxerat faciendam, non inertia aut inopia tardior fuit, sed a deis inmortalibus ad istam horam reservatus est. 2.48 Non equidem plane despero ista esse vera, sed nescio et discere a te volo. Nam cum mihi quaedam casu viderentur sic evenire, ut praedicta essent a divitibus, dixisti multa de casu, ut Venerium iaci posse casu quattuor talis iactis, sed quadringentis centum Venerios non posse casu consistere. Primum nescio, cur non possint, sed non pugno; abundas enim similibus. Habes et respersionem pigmentorum et rostrum suis et alia permulta. Idem Carneadem fingere dicis de capite Panisci; quasi non potuerit id evenire casu et non in omni marmore necesse sit inesse vel Praxitelia capita! Illa enim ipsa efficiuntur detractione, neque quicquam illuc adfertur a Praxitele; sed cum multa sunt detracta et ad liniamenta oris perventum est, tum intellegas illud, quod iam expolitum sit, intus fuisse. 2.49 Potest igitur tale aliquid etiam sua sponte in lapicidinis Chiorum extitisse. Sed sit hoc fictum; quid? in nubibus numquam animadvertisti leonis formam aut hippocentauri? Potest igitur, quod modo negabas, veritatem casus imitari. Sed quoniam de extis et de fulgoribus satis est disputatum, ostenta restant, ut tota haruspicina sit pertractata. Mulae partus prolatus est a te. Res mirabilis, propterea quia non saepe fit; sed si fieri non potuisset, facta non esset. Atque hoc contra omnia ostenta valeat, numquam, quod fieri non potuerit, esse factum; sin potuerit, non esse mirandum. Causarum enim ignoratio in re nova mirationem facit; eadem ignoratio si in rebus usitatis est, non miramur. Nam qui mulam peperisse miratur, is, quo modo equa pariat, aut omnino quae natura partum animantis faciat, ignorat. Sed quod crebro videt, non miratur, etiamsi, cur fiat, nescit; quod ante non vidit, id si evenit, ostentum esse censet. Utrum igitur cum concepit mula an cum peperit, ostentum est? 2.51 Num ergo opus est ad haec refellenda Carneade? num Epicuro? estne quisquam ita desipiens, qui credat exaratum esse, deum dicam an hominem? Si deum, cur se contra naturam in terram abdiderat, ut patefactus aratro lucem aspiceret? quid? idem nonne poterat deus hominibus disciplinam superiore e loco tradere? Si autem homo ille Tages fuit, quonam modo potuit terra oppressus vivere? unde porro illa potuit, quae docebat alios, ipse didicisse? Sed ego insipientior quam illi ipsi, qui ista credunt, qui quidem contra eos tam diu disputem. Vetus autem illud Catonis admodum scitum est, qui mirari se aiebat, quod non rideret haruspex, haruspicem cum vidisset. 2.52 Quota enim quaeque res evenit praedicta ab istis? aut, si evenit quippiam, quid adferri potest, cur non casu id evenerit? Rex Prusias, cum Hannibali apud eum exsulanti depugnari placeret, negabat se audere, quod exta prohiberent. Ain tu? inquit, carunculae vitulinae mavis quam imperatori veteri credere? Quid? ipse Caesar cum a summo haruspice moneretur, ne in Africam ante brumam transmitteret, nonne transmisit? quod ni fecisset, uno in loco omnes adversariorum copiae convenissent. Quid ego haruspicum responsa commemorem (possum equidem innumerabilia), quae aut nullos habuerint exitus aut contrarios? 2.53 Hoc civili bello, di inmortales! quam multa luserunt! quae nobis in Graeciam Roma responsa haruspicum missa sunt! quae dicta Pompeio! etenim ille admodum extis et ostentis movebatur. Non lubet commemorare, nec vero necesse est, tibi praesertim, qui interfuisti; vides tamen omnia fere contra, ac dicta sint, evenisse. Sed haec hactenus; nunc ad ostenta veniamus. 2.54 Multa me consule a me ipso scripta recitasti, multa ante Marsicum bellum a Sisenna collecta attulisti, multa ante Lacedaemoniorum malam pugnam in Leuctricis a Callisthene commemorata dixisti; de quibus dicam equidem singulis, quoad videbitur; sed dicendum etiam est de universis. Quae est enim ista a deis profecta significatio et quasi denuntiatio calamitatum? quid autem volunt di inmortales primum ea significantes, quae sine interpretibus non possimus intellegere, deinde ea, quae cavere nequeamus? At hoc ne homines quidem probi faciunt, ut amicis inpendentis calamitates praedicant, quas illi effugere nullo modo possint, ut medici, quamquam intellegunt saepe, tamen numquam aegris dicunt illo morbo eos esse morituros; omnis enim praedictio mali tum probatur, cum ad praedictionem cautio adiungitur. 2.55 Quid igitur aut ostenta aut eorum interpretes vel Lacedaemonios olim vel nuper nostros adiuverunt? quae si signa deorum putanda sunt, cur tam obscura fuerunt? si enim, ut intellegeremus, quid esset eventurum, aperte declarari oportebat, aut ne occulte quidem, si ea sciri nolebant. Iam vero coniectura omnis, in qua nititur divinatio, ingeniis hominum in multas aut diversas aut etiam contrarias partis saepe diducitur. Ut enim in causis iudicialibus alia coniectura est accusatoris, alia defensoris et tamen utriusque credibilis, sic in omnibus iis rebus, quae coniectura investigari videntur, anceps reperitur oratio. Quas autem res tum natura, tum casus adfert, non numquam etiam errorem creat similitudo, magna stultitia est earum rerum deos facere effectores, causas rerum non quaerere. 2.56 Tu vates Boeotios credis Lebadiae vidisse ex gallorum gallinaceorum cantu victoriam esse Thebanorum, quia galli victi silere solerent, canere victores. Hoc igitur per gallinas Iuppiter tantae civitati signum dabat? An illae aves, nisi cum vicerunt, canere non solent? At tum canebant nec vicerant. Id enim est, inquies, ostentum. Magnum vero! quasi pisces, non galli cecinerint! Quod autem est tempus, quo illi non cantent, vel nocturnum vel diurnum? Quodsi victores alacritate et quasi laetitia ad canendum excitantur, potuit accidisse alia quoque laetitia, qua ad cantum moverentur. 2.57 Democritus quidem optumis verbis causam explicat, cur ante lucem galli cat; depulso enim de pectore et in omne corpus diviso et mitificato cibo cantus edere quiete satiatos; qui quidem silentio noctis, ut ait Ennius, favent faucíbus russis Cantú plausuque premúnt alas. Cum igitur hoc animal tam sit canorum sua sponte, quid in mentem venit Callistheni dicere deos gallis signum dedisse cantandi, cum id vel natura vel casus efficere potuisset? 2.58 Sanguine pluisse senatui nuntiatum est, Atratum etiam fluvium fluxisse sanguine, deorum sudasse simulacra. Num censes his nuntiis Thalen aut Anaxagoran aut quemquam physicum crediturum fuisse? nec enim sanguis nec sudor nisi e corpore. Sed et decoloratio quaedam ex aliqua contagione terrena maxume potest sanguini similis esse, et umor adlapsus extrinsecus, ut in tectoriis videmus austro, sudorem videtur imitari. Atque haec in bello plura et maiora videntur timentibus, eadem non tam animadvertuntur in pace; accedit illud etiam, quod in metu et periculo cum creduntur facilius, tum finguntur inpunius. 2.59 Nos autem ita leves atque inconsiderati sumus, ut, si mures corroserint aliquid, quorum est opus hoc unum, monstrum putemus? Ante vero Marsicum bellum quod clipeos Lanuvii, ut a te dictum est, mures rosissent, maxumum id portentum haruspices esse dixerunt; quasi vero quicquam intersit, mures diem noctem aliquid rodentes scuta an cribra corroserint! Nam si ista sequimur, quod Platonis Politian nuper apud me mures corroserunt, de re publica debui pertimescere, aut, si Epicuri de voluptate liber rosus esset, putarem annonam in macello cariorem fore. 2.61 Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; 2.62 ita omnino nullum esse portentum. Quod etiam coniector quidam et interpres portentorum non inscite respondisse dicitur ei, qui quondam ad eum rettulisset quasi ostentum, quod anguis domi vectem circumiectus fuisset: Tum esset, inquit, ostentum, si anguem vectis circumplicavisset. Hoc ille responso satis aperte declaravit nihil habendum esse, quod fieri posset, ostentum. C. Gracchus ad M. Pomponium scripsit duobus anguibus domi conprehensis haruspices a patre convocatos. Qui magis anguibus quam lacertis, quam muribus? Quia sunt haec cotidiana, angues non item; quasi vero referat, quod fieri potest, quam id saepe fiat. Ego tamen miror, si emissio feminae anguis mortem adferebat Ti. Graccho, emissio autem maris anguis erat mortifera Corneliae, cur alteram utram emiserit; nihil enim scribit respondisse haruspices, si neuter anguis emissus esset, quid esset futurum. At mors insecuta Gracchum est. Causa quidem, credo, aliqua morbi gravioris, non emissione serpentis; neque enim tanta est infelicitas haruspicum, ut ne casu quidem umquam fiat, quod futurum illi esse dixerint. 2.63 Nam illud mirarer, si crederem, quod apud Homerum Calchantem dixisti ex passerum numero belli Troiani annos auguratum; de cuius coniectura sic apud Homerum, ut nos otiosi convertimus, loquitur Agamemnon: Ferte, viri, et duros animo tolerate labores, Auguris ut nostri Calchantis fata queamus Scire ratosne habeant an vanos pectoris orsus. Namque omnes memori portentum mente retentant, Qui non funestis liquerunt lumina fatis. Argolicis primum ut vestita est classibus Aulis, Quae Priamo cladem et Troiae pestemque ferebant, Nos circum latices gelidos fumantibus aris Aurigeris divom placantes numina tauris Sub platano umbrifera, fons unde emanat aquai+, Vidimus inmani specie tortuque draconem Terribilem, Iovis ut pulsu penetraret ab ara; Qui platani in ramo foliorum tegmine saeptos Corripuit pullos; quos cum consumeret octo, Nona super tremulo genetrix clangore volabat; Cui ferus inmani laniavit viscera morsu. 2.64 Hunc, ubi tam teneros volucris matremque peremit, Qui luci ediderat, genitor Saturnius idem Abdidit et duro formavit tegmine saxi. Nos autem timidi stantes mirabile monstrum Vidimus in mediis divom versarier aris. Tum Calchas haec est fidenti voce locutus: Quidnam torpentes subito obstipuistis, Achivi? Nobis haec portenta deum dedit ipse creator Tarda et sera nimis, sed fama ac laude perenni. Nam quot avis taetro mactatas dente videtis, Tot nos ad Troiam belli exanclabimus annos; Quae decumo cadet et poena satiabit Achivos. Edidit haec Calchas; quae iam matura videtis. Quae tandem ista auguratio est ex passeribus annorum potius quam aut mensuum aut dierum? 2.65 Cur autem de passerculis coniecturam facit, in quibus nullum erat monstrum, de dracone silet, qui, id quod fieri non potuit, lapideus dicitur factus? postremo quid simile habet passer annis? Nam de angue illo, qui Sullae apparuit immolanti, utrumque memini, et Sullam, cum in expeditionem educturus esset, immolavisse, et anguem ab ara extitisse, eoque die rem praeclare esse gestam non haruspicis consilio, sed imperatoris. 2.66 Atque haec ostentorum genera mirabile nihil habent; quae cum facta sunt, tum ad coniecturam aliqua interpretatione revocantur, ut illa tritici grana in os pueri Midae congesta aut apes, quas dixisti in labris Platonis consedisse pueri, non tam mirabilia sint quam coniecta belle; quae tamen vel ipsa falsa esse vel ea, quae praedicta sunt, fortuito cecidisse potuerunt. De ipso Roscio potest illud quidem esse falsum, ut circumligatus fuerit angui, sed ut in cunis fuerit anguis, non tam est mirum, in Solonio praesertim, ubi ad focum angues nundinari solent. Nam quod haruspices responderint nihil illo clarius, nihil nobilius fore, miror deos immortales histrioni futuro claritatem ostendisse, nullam ostendisse Africano. 2.67 Atque etiam a te Flaminiana ostenta collecta sunt: quod ipse et equus eius repente conciderit; non sane mirabile hoc quidem! quod evelli primi hastati signum non potuerit; timide fortasse signifer evellebat, quod fidenter infixerat. Nam Dionysii equus quid attulit admirationis, quod emersit e flumine quodque habuit apes in iuba? Sed quia brevi tempore regnare coepit, quod acciderat casu, vim habuit ostenti. At Lacedaemoniis in Herculis fano arma sonuerunt, eiusdemque dei Thebis valvae clausae subito se aperuerunt, eaque scuta, quae fuerant sublime fixa, sunt humi inventa. Horum cum fieri nihil potuerit sine aliquo motu, quid est, cur divinitus ea potius quam casu facta esse dicamus? 2.68 At in Lysandri statuae capite Delphis extitit corona ex asperis herbis, et quidem subita. Itane? censes ante coronam herbae extitisse, quam conceptum esse semen? herbam autem asperam credo avium congestu, non humano satu; iam, quicquid in capite est, id coronae simile videri potest. Nam quod eodem tempore stellas aureas Castoris et Pollucis Delphis positas decidisse, neque eas usquam repertas esse dixisti, furum id magis factum quam deorum videtur. 2.69 Simiae vero Dodonaeae improbitatem historiis Graecis mandatam esse demiror. Quid minus mirum quam illam monstruosissumam bestiam urnam evertisse, sortes dissupavisse? Et negant historici Lacedaemoniis ullum ostentum hoc tristius accidisse! Nam illa praedicta Veientium, si lacus Albanus redundasset isque in mare fluxisset, Romam perituram; si repressus esset, Veios ita aqua Albana deducta ad utilitatem agri suburbani, non ad arcem urbemque retinendam. At paulo post audita vox est monentis, ut providerent, ne a Gallis Roma caperetur; ex eo Aio Loquenti aram in nova via consecratam. Quid ergo? Aius iste Loquens, cum eum nemo norat, et aiebat et loquebatur et ex eo nomen invenit; posteaquam et sedem et aram et nomen invenit, obmutuit? Quod idem dici de Moneta potest; a qua praeterquam de sue plena quid umquam moniti sumus? 2.71 Nec vero non omni supplicio digni P. Claudius L. Iunius consules, qui contra auspicia navigaverunt; parendum enim religioni fuit nec patrius mos tam contumaciter repudiandus. Iure igitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit. Flaminius non paruit auspiciis, itaque periit cum exercitu. At anno post Paulus paruit; num minus cecidit in Cannensi pugna cum exercitu? Etenim, ut sint auspicia, quae nulla sunt, haec certe, quibus utimur, sive tripudio sive de caelo, simulacra sunt auspiciorum, auspicia nullo modo. Q. Fabi, te mihi in auspicio esse volo ; respondet: audivi . Hic apud maiores nostros adhibebatur peritus, nunc quilubet. Peritum autem esse necesse est eum, qui, silentium quid sit, intellegat; id enim silentium dicimus in auspiciis, quod omni vitio caret. 2.72 Hoc intellegere perfecti auguris est; illi autem, qui in auspicium adhibetur, cum ita imperavit is, qui auspicatur: dicito, si silentium esse videbitur, nec suspicit nec circumspicit; statim respondet silentium esse videri. Tum ille: dicito, si pascentur .— Pascuntur .— Quae aves? aut ubi? Attulit, inquit, in cavea pullos is, qui ex eo ipso nominatur pullarius. Haec sunt igitur aves internuntiae Iovis! quae pascantur necne, quid refert? Nihil ad auspicia; sed quia, cum pascuntur, necesse est aliquid ex ore cadere et terram pavire (terripavium primo, post terripudium dictum est; hoc quidem iam tripudium dicitur)—cum igitur offa cecidit ex ore pulli, tum auspicanti tripudium solistimum nuntiatur. 2.73 Ergo hoc auspicium divini quicquam habere potest, quod tam sit coactum et expressum? Quo antiquissumos augures non esse usos argumento est, quod decretum collegii vetus habemus omnem avem tripudium facere posse. Tum igitur esset auspicium (si modo esset ei liberum) se ostendisse; tum avis illa videri posset interpres et satelles Iovis; nunc vero inclusa in cavea et fame enecta si in offam pultis invadit, et si aliquid ex eius ore cecidit, hoc tu auspicium aut hoc modo Romulum auspicari solitum putas? 2.74 Iam de caelo servare non ipsos censes solitos, qui auspicabantur? Nunc imperant pullario; ille renuntiat. Fulmen sinistrum auspicium optumum habemus ad omnis res praeterquam ad comitia; quod quidem institutum rei publicae causa est, ut comitiorum vel in iudiciis populi vel in iure legum vel in creandis magistratibus principes civitatis essent interpretes. At Ti. Gracchi litteris Scipio et Figulus consules, cum augures iudicassent eos vitio creatos esse, magistratu se abdicaverunt. Quis negat augurum disciplinam esse? divinationem nego. At haruspices divini; quos cum Ti. Gracchus propter mortem repentinam eius, qui in praerogativa referenda subito concidisset, in senatum introduxisset, non iustum rogatorem fuisse dixerunt. 2.75 Primum vide, ne in eum dixerint, qui rogator centuriae fuisset; is enim erat mortuus; id autem sine divinatione coniectura poterant dicere. Deinde fortasse casu, qui nullo modo est ex hoc genere tollendus. Quid enim scire Etrusci haruspices aut de tabernaculo recte capto aut de pomerii iure potuerunt? Equidem adsentior C. Marcello potius quam App. Claudio, qui ambo mei collegae fuerunt, existimoque ius augurum, etsi divinationis opinione principio constitutum sit, tamen postea rei publicae causa conservatum ac retentum. 2.76 Sed de hoc loco plura in aliis, nunc hactenus. Externa enim auguria, quae sunt non tam artificiosa quam superstitiosa, videamus. Omnibus fere avibus utuntur, nos admodum paucis; alia illis sinistra sunt, alia nostris. Solebat ex me Deiotarus percontari nostri augurii disciplinam, ego ex illo sui. Di immortales! quantum differebat! ut quaedam essent etiam contraria. Atque ille iis semper utebatur, nos, nisi dum a populo auspicia accepta habemus, quam multum iis utimur? Bellicam rem administrari maiores nostri nisi auspicato noluerunt; quam multi anni sunt, cum bella a proconsulibus et a propraetoribus administrantur, 2.77 qui auspicia non habent! Itaque nec amnis transeunt auspicato nec tripudio auspicantur. Ubi ergo avium divinatio? quae, quoniam ab iis, qui auspicia nulla habent, bella administrantur, ad urbanas res retenta videtur, a bellicis esse sublata. Nam ex acuminibus quidem, quod totum auspicium militare est, iam M. Marcellus ille quinquiens consul totum omisit, idem imperator, idem augur optumus. Et quidem ille dicebat, si quando rem agere vellet, ne impediretur auspiciis, lectica operta facere iter se solere. Huic simile est, quod nos augures praecipimus, ne iuges auspicium obveniat, ut iumenta iubeant diiungere. 2.78 Quid est aliud nolle moneri a Iove nisi efficere, ut aut ne fieri possit auspicium aut, si fiat, videri? Nam illud admodum ridiculum, quod negas Deiotarum auspiciorum, quae sibi ad Pompeium proficiscenti facta sint, paenitere, quod fidem secutus amicitiamque populi Romani functus sit officio; antiquiorem enim sibi fuisse laudem et gloriam quam regnum et possessiones suas. Credo equidem, sed hoc nihil ad auspicia; nec enim ei cornix canere potuit recte eum facere, quod populi Romani libertatem defendere pararet; ipse hoc sentiebat, sicuti sensit. 2.79 Aves eventus significant aut adversos aut secundos; virtutis auspiciis video esse usum Deiotarum, quae vetat spectare fortunam, dum praestetur fides. Aves vero si prosperos eventus ostenderunt, certe fefellerunt. Fugit e proelio cum Pompeio; grave tempus! Discessit ab eo; luctuosa res! Caesarem eodem tempore hostem et hospitem vidit; quid hoc tristius? Is cum ei Trocmorum tetrarchian eripuisset et adseculae suo Pergameno nescio cui dedisset eidemque detraxisset Armeniam a senatu datam, cumque ab eo magnificentissumo hospitio acceptus esset, spoliatum reliquit et hospitem et regem. Sed labor longius; ad propositum revertar. Si eventa quaerimus, quae exquiruntur avibus, nullo modo prospera Deiotaro; sin officia, a virtute ipsius, non ab auspiciis petita sunt.
2.81
At omnes reges, populi, nationes utuntur auspiciis. Quasi vero quicquam sit tam valde quam nihil sapere vulgare, aut quasi tibi ipsi in iudicando placeat multitudo! Quotus quisque est, qui voluptatem neget esse bonum? plerique etiam summum bonum dicunt. Num igitur eorum frequentia Stoici de sententia deterrentur? aut num plerisque in rebus sequitur eorum auctoritatem multitudo? Quid mirum igitur, si in auspiciis et in omni divinatione inbecilli animi superstitiosa ista concipiant, verum dispicere non possint?
2.82
Quae autem est inter augures conveniens et coniuncta constantia? Ad nostri augurii consuetudinem dixit Ennius: Tum tonuit laevum bene tempestate serena. At Homericus Aiax apud Achillem querens de ferocitate Troianorum nescio quid hoc modo nuntiat: Prospera Iuppiter his dextris fulgoribus edit. Ita nobis sinistra videntur, Graiis et barbaris dextra meliora. Quamquam haud ignoro, quae bona sint, sinistra nos dicere, etiamsi dextra sint; sed certe nostri sinistrum nominaverunt externique dextrum, quia plerumque id melius videbatur.
2.83
Haec quanta dissensio est! Quid? quod aliis avibus utuntur, aliis signis, aliter observant, alia respondent, non necesse est fateri partim horum errore susceptum esse, partim superstitione, multa fallendo? Atque his superstitionibus non dubitasti etiam omina adiungere. Aemilia Paulo Persam perisse, quod pater omen accepit; Caecilia se sororis filiae sedes suas tradere. Iam illa: Favete linguis et praerogativam, omen comitiorum. Hoc est ipsum esse contra se copiosum et disertum. Quando enim ista observans quieto et libero animo esse poteris, ut ad rem gerendam non superstitionem habeas, sed rationem ducem? Itane? si quis aliquid ex sua re atque ex suo sermone dixerit et eius verbum aliquod apte ceciderit ad id, quod ages aut cogitabis, ea res tibi aut timorem adferet aut alacritatem?
2.84
Cum M. Crassus exercitum Brundisii inponeret, quidam in portu caricas Cauno advectas vendens Cauneas clamitabat. Dicamus, si placet, monitum ab eo Crassum, caveret ne iret; non fuisse periturum, si omini paruisset. Quae si suscipiamus, pedis offensio nobis et abruptio corrigiae et sternumenta erunt observanda.
2.85
Sortes restant et Chaldaei, ut ad vates veniamus et ad somnia. Dicendum igitur putas de sortibus? Quid enim sors est? Idem prope modum, quod micare, quod talos iacere, quod tesseras, quibus in rebus temeritas et casus, non ratio nec consilium valet. Tota res est inventa fallaciis aut ad quaestum aut ad superstitionem aut ad errorem. Atque ut in haruspicina fecimus, sic videamus, clarissumarum sortium quae tradatur inventio. Numerium Suffustium Praenestinorum monumenta declarant, honestum hominem et nobilem, somniis crebris, ad extremum etiam minacibus cum iuberetur certo in loco silicem caedere, perterritum visis irridentibus suis civibus id agere coepisse; itaque perfracto saxo sortis erupisse in robore insculptas priscarum litterarum notis. Is est hodie locus saeptus religiose propter Iovis pueri, qui lactens cum Iunone Fortunae in gremio sedens mammam adpetens castissime colitur a matribus.
2.86
Eodemque tempore in eo loco, ubi Fortunae nunc est aedes, mel ex olea fluxisse dicunt, haruspicesque dixisse summa nobilitate illas sortis futuras, eorumque iussu ex illa olea arcam esse factam, eoque conditas sortis, quae hodie Fortunae monitu tolluntur. Quid igitur in his potest esse certi, quae Fortunae monitu pueri manu miscentur atque ducuntur? quo modo autem istae positae in illo loco? quis robur illud cecidit, dolavit, inscripsit? Nihil est, inquiunt, quod deus efficere non possit. Utinam sapientis Stoicos effecisset, ne omnia cum superstitiosa sollicitudine et miseria crederent! Sed hoc quidem genus divinationis vita iam communis explosit; fani pulchritudo et vetustas Praenestinarum etiam nunc retinet sortium nomen, atque id in volgus.
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.

2.104
Videsne, ut ad rem dubiam a concessis rebus pervenerit? Hoc vos dialectici non facitis, nec solum ea non sumitis ad concludendum, quae ab omnibus concedantur, sed ea sumitis, quibus concessis nihilo magis efficiatur, quod velitis. Primum enim hoc sumitis: Si sunt di, benefici in homines sunt. Quis hoc vobis dabit? Epicurusne? qui negat quicquam deos nec alieni curare nec sui; an noster Ennius? qui magno plausu loquitur adsentiente populo: E/go deum genus ésse semper díxi et dicam caélitum, Séd eos non curáre opinor, quíd agat humanúm genus. Et quidem, cur sic opinetur, rationem subicit; sed nihil est necesse dicere, quae sequuntur; tantum sat est intellegi, id sumere istos pro certo, quod dubium controversumque sit.' "

2.106
'Neque non possunt futura praenoscere.' Negant posse ii, quibus non placet esse certum, quid futurum sit. Videsne igitur, quae dubia sint, ea sumi pro certis atque concessis? Deinde contorquent et ita concludunt: Non igitur et sunt di nec significant futura ; id enim iam perfectum arbitrantur. Deinde adsumunt: Sunt autem di, quod ipsum non ab omnibus conceditur. Significant ergo. Ne id quidem sequitur; possunt enim non significare et tamen esse di. Nec, si significant, non dant vias aliquas ad scientiam significationis. At id quoque potest, ut non dent homini, ipsi habeant; cur enim Tuscis potius quam Romanis darent? Nec, si dant vias, nulla est divinatio. Fac dare deos, quod absurdum est; quid refert, si accipere non possumus? Extremum est : Est igitur divinatio. Sit extremum, effectum tamen non est; ex falsis enim, ut ab ipsis didicimus, verum effici non potest. Iacet igitur tota conclusio."
2.109
Adsumit autem Cratippus hoc modo: Sunt autem innumerabiles praesensiones non fortuitae. At ego dico nullam (vide, quanta sit controversia); iam adsumptione non concessa nulla conclusio est. At impudentes sumus, qui, cum tam perspicuum sit, non concedamus. Quid est perspicuum? Multa vera, inquit evadere. Quid, quod multo plura falsa? Nonne ipsa varietas, quae est propria fortunae, fortunam esse causam, non naturam esse docet? Deinde, si tua ista conclusio, Cratippe, vera est (tecum enim mihi res est), non intellegis eadem uti posse et haruspices et fulguratores et interpretes ostentorum et augures et sortilegos et Chaldaeos? quorum generum nullum est, ex quo non aliquid, sicut praedictum sit, evaserit. Ergo aut ea quoque genera dividi sunt, quae tu rectissume inprobas, aut, si ea non sunt, non intellego, cur haec duo sint, quae relinquis. Qua ergo ratione haec inducis, eadem illa possunt esse, quae tollis.

2.113
quae delectationis habeant, quantum voles, verbis sententiis, numeris cantibus adiuventur; auctoritatem quidem nullam debemus nec fidem commenticiis rebus adiungere. Eodemque modo nec ego Publicio nescio cui nec Marciis vatibus nec Apollinis opertis credendum existimo; quorum partim ficta aperte, partim effutita temere numquam ne mediocri quidem cuiquam, non modo prudenti probata sunt.
2.115
Sed iam ad te venio, O/ sancte Apollo, qui úmbilicum cértum terrarum óbsides, U/nde superstitiósa primum saéva evasit vóx fera. Tuis enim oraculis Chrysippus totum volumen inplevit partim falsis, ut ego opinor, partim casu veris, ut fit in omni oratione saepissime, partim flexiloquis et obscuris, ut interpres egeat interprete et sors ipsa ad sortes referenda sit, partim ambiguis, et quae ad dialecticum deferendae sint. Nam cum illa sors edita est opulentissumo regi Asiae: Croesus Halyn penetrans magnam pervertet opum vim, hostium vim se perversurum putavit, pervertit autem suam.
2.116
Utrum igitur eorum accidisset, verum oraclum fuisset. Cur autem hoc credam umquam editum Croeso? aut Herodotum cur veraciorem ducam Ennio? Num minus ille potuit de Croeso quam de Pyrrho fingere Ennius? Quis enim est, qui credat Apollinis ex oraculo Pyrrho esse responsum: Aio te, Aeacida, Romanos vincere posse? Primum Latine Apollo numquam locutus est; deinde ista sors inaudita Graecis est; praeterea Pyrrhi temporibus iam Apollo versus facere desierat; postremo, quamquam semper fuit, ut apud Ennium est, stolidum genus Aeacidarum, Bellipotentes sunt magis quam sapientipotentes, tamen hanc amphiboliam versus intellegere potuisset, vincere te Romanos nihilo magis in se quam in Romanos valere; nam illa amphibolia, quae Croesum decepit, vel Chrysippum potuisset fallere, haec vero ne Epicurum quidem.

2.119
Similis est error in somniis; quorum quidem defensio repetita quam longe est! Divinos animos censent esse nostros, eosque esse tractos extrinsecus, animorumque consentientium multitudine conpletum esse mundum; hac igitur mentis et ipsius divinitate et coniunctione cum externis mentibus cerni, quae sint futura. Contrahi autem animum Zeno et quasi labi putat atque concidere, id ipsum esse dormire. Iam Pythagoras et Plato, locupletissimi auctores, quo in somnis certiora videamus, praeparatos quodam cultu atque victu proficisci ad dormiendum iubent; faba quidem Pythagorei utique abstinere, quasi vero eo cibo mens, non venter infletur. Sed nescio quo modo nihil tam absurde dici potest, quod non dicatur ab aliquo philosophorum.

2.121
quae futura videantur Quis est enim, qui totum diem iaculans non aliquando conliniet? Totas noctes somniamus, neque ulla est fere, qua non dormiamus, et miramur aliquando id, quod somniarimus, evadere? Quid est tam incertum quam talorum iactus? tamen nemo est, quin saepe iactans Venerium iaciat aliquando, non numquam etiam iterum ac tertium. Num igitur, ut inepti, Veneris id inpulsu fieri malumus quam casu dicere? Quodsi ceteris temporibus falsis visis credendum non est, non video, quid praecipui somnus habeat, in quo valeant falsa pro veris.

2.122
Quodsi ita natura paratum esset, ut ea dormientes agerent, quae somniarent, alligandi omnes essent, qui cubitum irent; maiores enim quam ulli insani efficerent motus somniantes. Quodsi insanorum visis fides non est habenda, quia falsa sunt, cur credatur somniantium visis, quae multo etiam perturbatiora sunt, non intellego; an quod insani sua visa coniectori non narrant, narrant, qui somniaverunt? Quaero etiam, si velim scribere quid aut legere aut canere vel voce vel fidibus aut geometricum quiddam aut physicum aut dialecticum explicare, somniumne exspectandum sit an ars adhibenda; sine qua nihil earum rerum nec fieri nec expediri potest. Atqui, ne si navigare quidem velim, ita gubernem, ut somniaverim; praesens enim poena sit.

2.123
Qui igitur convenit aegros a coniectore somniorum potius quam a medico petere medicinam? An Aesculapius, an Serapis potest nobis praescribere per somnum curationem valetudinis, Neptunus gubertibus non potest? et si sine medico medicinam dabit Minerva, Musae scribendi, legendi, ceterarum artium scientiam somniantibus non dabunt? At si curatio daretur valetudinis, haec quoque, quae dixi, darentur; quae quoniam non dantur, medicina non datur; qua sublata tollitur omnis auctoritas somniorum.

2.124
Sed haec quoque in promptu fuerint; nunc interiora videamus. Aut enim divina vis quaedam consulens nobis somniorum significationes facit, aut coniectores ex quadam convenientia et coniunctione naturae, quam vocant sumpa/qeian, quid cuique rei conveniat ex somniis, et quid quamque rem sequatur, intellegunt, aut eorum neutrum est, sed quaedam observatio constans atque diuturna est, cum quid visum secundum quietem sit, quid evenire et quid sequi soleat. Primum igitur intellegendum est nullam vim esse divinam effectricem somniorum. Atque illud quidem perspicuum est, nulla visa somniorum proficisci a numine deorum; nostra enim causa di id facerent, ut providere futura possemus.

2.125
Quotus igitur est quisque, qui somniis pareat, qui intellegat, qui meminerit? quam multi vero, qui contemt eamque superstitionem inbecilli animi atque anilis putent! Quid est igitur, cur his hominibus consulens deus somniis moneat eos, qui illa non modo cura, sed ne memoria quidem digna ducant? Nec enim ignorare deus potest, qua mente quisque sit, nec frustra ac sine causa quid facere dignum deo est, quod abhorret etiam ab hominis constantia. Ita, si pleraque somnia aut ignorantur aut negleguntur, aut nescit hoc deus aut frustra somniorum significatione utitur; et horum neutrum in deum cadit; nihil igitur a deo somniis significari fatendum est.

2.126
Illud etiam requiro, cur, si deus ista visa nobis providendi causa dat, non vigilantibus potius det quam dormientibus. Sive enim externus et adventicius pulsus animos dormientium commovet, sive per se ipsi animi moventur, sive quae causa alia est, cur secundum quietem aliquid videre, audire, agere videamur, eadem causa vigilantibus esse poterat; idque si nostra causa di secundum quietem facerent, vigilantibus idem facerent, praesertim cum Chrysippus Academicos refellens permulto clariora et certiora esse dicat, quae vigilantibus videantur, quam quae somniantibus. Fuit igitur divina beneficentia dignius, cum consulerent nobis, clariora visa dare vigilanti quam obscuriora per somnum. Quod quoniam non fit, somnia divina putanda non sunt.

2.127
Iam vero quid opus est circumitione et anfractu, ut sit utendum interpretibus somniorum potius, quam derecto deus, siquidem nobis consulebat, Hoc facito, hoc ne feceris diceret idque visum vigilanti potius quam dormienti daret? Iam vero quis dicere audeat vera omnia esse somnia? Aliquot somnia vera, inquit Ennius, sed omnia noenum necesse est . Quae est tandem ista distinctio? quae vera, quae falsa habet? et, si vera a deo mittuntur, falsa unde nascuntur? nam si ea quoque divina, quid inconstantius deo? quid inscitius autem est quam mentes mortalium falsis et mendacibus visis concitare? sin vera visa divina sunt, falsa autem et iia humana, quae est ista desigdi licentia, ut hoc deus, hoc natura fecerit potius quam aut omnia deus, quod negatis, aut omnia natura? quodquoniam illud negatis, hoc necessario confitendum est.

2.128
Naturam autem eam dico, qua numquam animus insistens agitatione et motu esse vacuus potest. Is cum languore corporis nec membris uti nec sensibus potest, incidit in visa varia et incerta ex reliquiis, ut ait Aristoteles, inhaerentibus earum rerum, quas vigilans gesserit aut cogitaverit; quarum perturbatione mirabiles interdum existunt species somniorum; quae si alia falsa, alia vera, qua nota internoscantur, scire sane velim. Si nulla est, quid istos interpretes audiamus? sin quaepiam est, aveo audire, quae sit; sed haerebunt.

2.129
Venit enim iam in contentionem, utrum sit probabilius, deosne inmortalis, rerum omnium praestantia excellentis, concursare circum omnium mortalium, qui ubique sunt, non modo lectos, verum etiam grabatos et, cum stertentem aliquem viderint, obicere iis visa quaedam tortuosa et obscura, quae illi exterriti somno ad coniectorem mane deferant, an natura fieri, ut mobiliter animus agitatus, quod vigilans viderit, dormiens videre videatur. Utrum philosophia dignius, sagarum superstitione ista interpretari an explicatione naturae? ut, si iam fieri possit vera coniectura somniorum, tamen isti, qui profitentur, eam facere non possint; ex levissimo enim et indoctissimo genere constant. Stoici autem tui negant quemquam nisi sapientem divinum esse posse.
2.131
Vide igitur, ne, etiamsi divinationem tibi esse concessero, quod numquam faciam, neminem tamen divinum reperire possimus. Qualis autem ista mens est deorum, si neque ea nobis significant in somnis, quae ipsi per nos intellegamus, neque ea, quorum interpretes habere possimus? similes enim sunt dei, si ea nobis obiciunt, quorum nec scientiam neque explanatorem habeamus, tamquam si Poeni aut Hispani in senatu nostro loquerentur sine interprete.
2.132
Iam vero quo pertinent obscuritates et aenigmata somniorum? intellegi enim a nobis di velle debebant ea, quae nostra causa nos monerent. Quid? poe+ta nemo, nemo physicus obscurus?
2.133
Ille vero nimis etiam obscurus Euphorion; at non Homerus. Uter igitur melior? Valde Heraclitus obscurus, minime Democritus. Num igitur conferendi? Mea causa me mones, quod non intellegam? Quid me igitur mones? ut si quis medicus aegroto imperet, ut sumat Terrigenam, herbigradam, domiportam, sanguine cassam, potius quam hominum more cocleam diceret. Nam Pacuvianus Amphio Quadrupés tardigrada, agréstis, humilis, áspera, Capité brevi, cervice ánguina, aspectú truci, Evíscerata, inánima, cum animalí sono cum dixisset obscurius, tum Attici respondent: Non íntellegimus, nísi si aperte díxeris. At ille uno verbo: Testudo. Non potueras hoc igitur a principio, citharista, dicere?
2.134
Defert ad coniectorem quidam somniasse se ovum pendere ex fascea lecti sui cubicularis (est hoc in Chrysippi libro somnium); respondit coniector thensaurum defossum esse sub lecto. Fodit, invenit auri aliquantum, idque circumdatum argento, misit coniectori, quantulum visum est de argento. Tum ille: Nihilne, inquit, de vitello? id enim ei ex ovo videbatur aurum declarasse, reliquum argentum. Nemone igitur umquam alius ovum somniavit? cur ergo hic nescio qui thensaurum solus invenit? quam multi inopes digni praesidio deorum nullo somnio ad thensaurum reperiendum admonentur! Quam autem ob causam tam est obscure admonitus, ut ex ovo nasceretur thensauri similitudo, potius quam aperte thensaurum quaerere iuberetur, sicut aperte Simonides vetitus est navigare?
2.135
Ergo obscura somnia minime consentanea maiestati deorum. Ad aperta et clara veniamus, quale est de illo interfecto a caupone Megaris, quale de Simonide, qui ab eo, quem humarat, vetitus est navigare, quale etiam de Alexandro, quod a te praeteritum esse miror, Quinte. Cum Ptolomaeus, familiaris eius, in proelio telo venenato ictus esset eoque vulnere summo cum dolore moreretur, Alexander adsidens somno est consopitus. Tum secundum quietem visus ei dicitur draco is, quem mater Olympias alebat, radiculam ore ferre et simul dicere, quo illa loci nasceretur (neque is longe aberat ab eo loco), eius autem esse vim tantam, ut Ptolomaeum facile sanaret. Cum Alexander experrectus narrasset amicis somnium, emissi sunt, qui illam radiculam quaererent; qua inventa et Ptolomaeus sanatus dicitur et multi milites, qui erant eodem genere teli vulnerati.
2.136
Multa etiam sunt a te ex historiis prolata somnia, matris Phalaridis, Cyri superioris, matris Dionysii, Poeni Hamilcaris, Hannibalis, P. Decii; pervulgatum iam illud de praesule, C. Gracchi etiam et recens Caeciliae, Baliarici filiae, somnium. Sed haec externa ob eamque causam ignota nobis sunt, non nulla etiam ficta fortasse. Quis enim auctor istorum? De nostris somniis quid habemus dicere? tu de emerso me et equo ad ripam, ego de Mario cum fascibus laureatis me in suum deduci iubente monumentum. Omnium somniorum, Quinte, una ratio est; quae, per deos inmortalis! videamus ne nostra superstitione et depravatione superetur.
2.137
Quem enim tu Marium visum a me putas? Speciem, credo, eius et imaginem, ut Democrito videtur. Unde profectam imaginem? a corporibus enim solidis et a certis figuris vult fluere imagines; quod igitur Marii corpus erat? Ex eo, inquit, quod fuerat. Ista igitur me imago Marii in campum Atinatem persequebatur?—Plena sunt imaginum omnia; nulla enim species cogitari potest nisi pulsu imaginum.
2.138
—Quid ergo? istae imagines ita nobis dicto audientes sunt, ut, simul atque velimus, accurrant? etiamne earum rerum, quae nullae sunt? quae est enim forma tam invisitata, tam nulla, quam non sibi ipse fingere animus possit? ut, quae numquam vidimus, ea tamen informata habeamus, oppidorum situs, hominum figuras.
2.139
Num igitur, cum aut muros Babylonis aut Homeri faciem cogito, imago illorum me aliqua pellit? Omnia igitur, quae volumus, nota nobis esse possunt; nihil est enim, de quo cogitare nequeamus; nullae ergo imagines obrepunt in animos dormientium extrinsecus, nec omnino fluunt ullae, nec cognovi quemquam, qui maiore auctoritate nihil diceret. Animorum est ea vis eaque natura, ut vigeant vigilantes nullo adventicio pulsu, sed suo motu incredibili quadam celeritate. Hi cum sustinentur membris et corpore et sensibus, omnia certiora cernunt, cogitant, sentiunt. Cum autem haec subtracta sunt desertusque animus languore corporis, tum agitatur ipse per sese. Itaque in eo et formae versantur et actiones, et multa audiri, multa dici videntur.

2.141
An tu censes ullam anum tam deliram futuram fuisse, ut somniis crederet, nisi ista casu non numquam forte temere concurrerent? Alexandro draco loqui visus est. Potest omnino hoc esse falsum, potest verum; sed utrum est, non est mirabile; non enim audivit ille draconem loquentem, sed est visus audire, et quidem, quo maius sit, cum radicem ore teneret, locutus est. Sed nihil est magnum somnianti. Quaero autem, cur Alexandro tam inlustre somnium, tam certum, nec huic eidem alias, nec multa ceteris; mihi quidem praeter hoc Marianum nihil sane, quod meminerim. Frustra igitur consumptae tot noctes tam longa in aetate.
2.142
Nunc quidem propter intermissionem forensis operae et lucubrationes detraxi et meridiationes addidi, quibus uti antea non solebam, nec tam multum dormiens ullo somnio sum admonitus, tantis praesertim de rebus, nec mihi magis umquam videor, quam cum aut in foro magistratus aut in curia senatum video, somniare. Etenim (ex divisione hoc secundum est) quae est continuatio coniunctioque naturae, quam, ut dixi, vocant sumpa/qeian, eius modi, ut thensaurus ex ovo intellegi debeat? Nam medici ex quibusdam rebus et advenientis et crescentis morbos intellegunt, non nullas etiam valetudinis significationes, ut hoc ipsum, pleni enectine simus, ex quodam genere somniorum intellegi posse dicunt. Thensaurus vero et hereditas et honos et victoria et multa generis eiusdem qua cum somniis naturali cognatione iunguntur?
2.143
Dicitur quidam, cum in somnis complexu Venerio iungeretur, calculos eiecisse. Video sympathian; visum est enim tale obiectum dormienti, ut id, quod evenit, naturae vis, non opinio erroris effecerit. Quae igitur natura obtulit illam speciem Simonidi, a qua vetaretur navigare? aut quid naturae copulatum habuit Alcibiadis quod scribitur somnium? qui paulo ante interitum visus est in somnis amicae esse amictus amiculo. Is cum esset proiectus inhumatus ab omnibusque desertus iaceret, amica corpus eius texit suo pallio. Ergo hoc inerat in rebus futuris et causas naturalis habebat, an, et ut videretur et ut eveniret, casus effecit?
2.144
Quid? ipsorum interpretum coniecturae nonne magis ingenia declarant eorum quam vim consensumque naturae? Cursor ad Olympia proficisci cogitans visus est in somnis curru quadrigarum vehi. Mane ad coniectorem. At ille: Vinces, inquit; id enim celeritas significat et vis equorum. Post idem ad Antiphontem. Is autem: Vincare, inquit, necesse est; an non intellegis quattuor ante te cucurrisse? Ecce alius cursor (atque horum somniorum et talium plenus est Chrysippi liber, plenus Antipatri) —sed ad cursorem redeo: Ad interpretem detulit aquilam se in somnis visum esse factum. At ille: Vicisti; ista enim avi volat nulla vehementius. Huic eidem Antipho: Baro, inquit, victum te esse non vides? ista enim avis insectans alias avis et agitans semper ipsa postrema est .
2.145
Parere quaedam matrona cupiens dubitans, essetne praegs, visa est in quiete obsignatam habere naturam. Rettulit. Negavit eam, quoniam obsignata fuisset, concipere potuisse. At alter praegtem esse dixit; nam ie obsignari nihil solere. Quae est ars coniectoris eludentis ingenio? an ea, quae dixi, et innumerabilia, quae conlecta habent Stoici, quicquam significant nisi acumen hominum ex similitudine aliqua coniecturam modo huc, modo illuc ducentium? Medici signa quaedam habent ex venis et spiritu aegroti multisque ex aliis futura praesentiunt; gubernatores cum exsultantis lolligines viderunt aut delphinos se in portum conicientes, tempestatem significari putant. Haec ratione explicari et ad naturam revocari facile possunt, ea vero, quae paulo ante dixi, nullo modo.
2.146
At enim observatio diuturna (haec enim pars una restat) notandis rebus fecit artem. Ain tandem? somnia observari possunt? quonam modo? sunt enim innumerabiles varietates. Nihil tam praepostere, tam incondite, tam monstruose cogitari potest, quod non possimus somniare; quo modo igitur haec infinita et semper nova aut memoria conplecti aut observando notare possumus? Astrologi motus errantium stellarum notaverunt; inventus est enim ordo in iis stellis, qui non putabatur. Cedo tandem, qui sit ordo aut quae concursatio somniorum; quo modo autem distingui possunt vera somnia a falsis? cum eadem et aliis aliter evadant et isdem non semper eodem modo; ut mihi mirum videatur, cum mendaci homini ne verum quidem dicenti credere soleamus, quo modo isti, si somnium verum evasit aliquod, non ex multis potius uni fidem derogent quam ex uno innumerabilia confirment.
2.147
Si igitur neque deus est effector somniorum neque naturae societas ulla cum somniis neque observatione inveniri potuit scientia, effectum est, ut nihil prorsus somniis tribuendum sit, praesertim cum illi ipsi, qui ea vident, nihil divinent, ii, qui interpretantur, coniecturam adhibeant, non naturam, casus autem innumerabilibus paene saeculis in omnibus plura mirabilia quam in somniorum visis effecerit, neque coniectura, quae in varias partis duci possit, non numquam etiam in contrarias, quicquam sit incertius.
2.148
Explodatur igitur haec quoque somniorum divinatio pariter cum ceteris. Nam, ut vere loquamur, superstitio fusa per gentis oppressit omnium fere animos atque hominum inbecillitatem occupavit. Quod et in iis libris dictum est, qui sunt de natura deorum, et hac disputatione id maxume egimus. Multum enim et nobismet ipsis et nostris profuturi videbamur, si eam funditus sustulissemus. Nec vero (id enim diligenter intellegi volo) superstitione tollenda religio tollitur. Nam et maiorum instituta tueri sacris caerimoniisque retinendis sapientis est, et esse praestantem aliquam aeternamque naturam, et eam suspiciendam admirandamque hominum generi pulchritudo mundi ordoque rerum caelestium cogit confiteri.
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Quam ob rem, ut religio propaganda etiam est, quae est iuncta cum cognitione naturae, sic superstitionis stirpes omnes eligendae. Instat enim et urget et, quo te cumque verteris, persequitur, sive tu vatem sive tu omen audieris, sive immolaris sive avem aspexeris, si Chaldaeum, si haruspicem videris, si fulserit, si tonuerit, si tactum aliquid erit de caelo, si ostenti simile natum factumve quippiam; quorum necesse est plerumque aliquid eveniat, ut numquam liceat quieta mente consistere.' ' None
sup>
1.1 And what do you say of the following story which we find in our annals? During the Veientian War, when Lake Albanus had overflowed its banks, a certain nobleman of Veii deserted to us and said that, according to the prophecies of the Veientian books, their city could not be taken while the lake was at flood, and that if its waters were permitted to overflow and take their own course to the sea the result would be disastrous to the Roman people; on the other hand, if the waters were drained off in such a way that they did not reach the sea the result would be to our advantage. In consequence of this announcement our forefathers dug that marvellous canal to drain off the waters from the Alban lake. Later when the Veientians had grown weary of war and had sent ambassadors to the Senate to treat for peace, one of them is reported to have said that the deserter had not dared to tell the whole of the prophecy contained in the Veientian books, for those books, he said, also foretold the early capture of Rome by the Gauls. And this, as we know, did occur six years after the fall of Veii. 45
1.1
Book I1 There is an ancient belief, handed down to us even from mythical times and firmly established by the general agreement of the Roman people and of all nations, that divination of some kind exists among men; this the Greeks call μαντική — that is, the foresight and knowledge of future events. A really splendid and helpful thing it is — if only such a faculty exists — since by its means men may approach very near to the power of gods. And, just as we Romans have done many other things better than the Greeks, so have we excelled them in giving to this most extraordinary gift a name, which we have derived from divi, a word meaning gods, whereas, according to Platos interpretation, they have derived it from furor, a word meaning frenzy.
1.1
Why, my dear Quintus, said I, you are defending the very citadel of the Stoics in asserting the interdependence of these two propositions: if there is divination there are gods, and, if there are gods there is divination. But neither is granted as readily as you think. For it is possible that nature gives signs of future events without the intervention of a god, and it may be that there are gods without their having conferred any power of divination upon men.To this he replied, I, at any rate, find sufficient proof to satisfy me of the existence of the gods and of their concern in human affairs in my conviction that there are some kinds of divination which are clear and manifest. With your permission I will set forth my views on this subject, provided you are at leisure and have nothing else which you think should be preferred to such a discussion. 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. 1.3 And, indeed, what colony did Greece ever send into Aeolia, Ionia, Asia, Sicily, or Italy without consulting the Pythian or Dodonian oracle, or that of Jupiter Hammon? Or what war did she ever undertake without first seeking the counsel of the gods? 2 Nor is it only one single mode of divination that has been employed in public and in private. For, to say nothing of other nations, how many our own people have embraced! In the first place, according to tradition, Romulus, the father of this City, not only founded it in obedience to the auspices, but was himself a most skilful augur. Next, the other Roman kings employed augurs; and, again, after the expulsion of the kings, no public business was ever transacted at home or abroad without first taking the auspices. Furthermore, since our forefathers believed that the soothsayers art had great efficacy in seeking for omens and advice, as well as in cases where prodigies were to be interpreted and their effects averted, they gradually introduced that art in its entirety from Etruria, lest it should appear that any kind of divination had been disregarded by them. 1.3 Therefore Ateius, by his announcement, did not create the cause of the disaster; but having observed the sign he simply advised Crassus what the result would be if the warning was ignored. It follows, then, that the announcement by Ateius of the unfavourable augury had no effect; or if it did, as Appius thinks, then the sin is not in him who gave the warning, but in him who disregarded it.17 And whence, pray, did you augurs derive that staff, which is the most conspicuous mark of your priestly office? It is the very one, indeed with which Romulus marked out the quarter for taking observations when he founded the city. Now this staffe is a crooked wand, slightly curved at the top, and, because of its resemblance to a trumpet, derives its name from the Latin word meaning the trumpet with which the battle-charge is sounded. It was placed in the temple of the Salii on the Palatine hill and, though the temple was burned, the staff was found uninjured. 1.4 And since they thought that the human mind, when in an irrational and unconscious state, and moving by its own free and untrammelled impulse, was inspired in two ways, the one by frenzy and the other by dreams, and since they believed that the divination of frenzy was contained chiefly in the Sibylline verses, they decreed that ten men should be chosen from the State to interpret those verses. In this same category also were the frenzied prophecies of soothsayers and seers, which our ancestors frequently thought worthy of belief — like the prophecies of Cornelius Culleolus, during the Octavian War. Nor, indeed, were the more significant dreams, if they seemed to concern the administration of public affairs, disregarded by our Supreme Council. Why, even within my own memory, Lucius Julius, who was consul with Publius Rutilius, by a vote of the Senate rebuilt the temple of Juno, the Saviour, in accordance with a dream of Caecilia, daughter of Balearicus. 3 1.4 May I not recall to your memory some stories to be found in the works of Roman and of Greek poets? For example, the following dream of the Vestal Virgin is from Ennius:The vestal from her sleep in fright awokeAnd to the startled maid, whose trembling handsA lamp did bear, thus spoke in tearful tones:O daughter of Eurydice, though whomOur father loved, from my whole frame departsThe vital force. For in my dreams I sawA man of beauteous form, who bore me offThrough willows sweet, along the fountains brink,To places strange. And then, my sister dear,Alone, with halting step and longing heart,I seemed to wander, seeking thee in vain;There was no path to make my footing sure. 1.5 Now my opinion is that, in sanctioning such usages, the ancients were influenced more by actual results than convinced by reason. However certain very subtle arguments to prove the trustworthiness of divination have been gathered by philosophers. of these — to mention the most ancient — Xenophanes of Colophon, while asserting the existence of gods, was the only one who repudiated divination in its entirety; but all the others, with the exception of Epicurus, who babbled about the nature of the gods, approved of divination, though not in the same degree. For example, Socrates and all of the Socratic School, and Zeno and his followers, continued in the faith of the ancient philosophers and in agreement with the Old Academy and with the Peripatetics. Their predecessor, Pythagoras, who even wished to be considered an augur himself, gave the weight of his great name to the same practice; and that eminent author, Democritus, in many passages, strongly affirmed his belief in a presentiment of things to come. Moreover, Dicaearchus, the Peripatetic, though he accepted divination by dreams and frenzy, cast away all other kinds; and my intimate friend, Cratippus, whom I consider the peer of the greatest of the Peripatetics, also gave credence to the same kinds of divination but rejected the rest. 1.5 We read in a history by Agathocles that Hamilcar, the Carthaginian, during his siege of Syracuse heard a voice in his sleep telling him that he would dine the next day in Syracuse. At daybreak the following day a serious conflict broke out in his camp between the troops of the Carthaginians and their allies, the Siculi. When the Syracusans saw this they made a sudden assault on the camp and carried Hamilcar off alive. Thus the event verified the dream.History is full of such instances, and so is everyday life. 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? 1.7 As briefly as I could, I have discussed divination by means of dreams and frenzy, which, as I said, are devoid of art. Both depend on the same reasoning, which is that habitually employed by our friend Cratippus: The human soul is in some degree derived and drawn from a source exterior to itself. Hence we understand that outside the human soul there is a divine soul from which the human soul is sprung. Moreover, that portion of the human soul which is endowed with sensation, motion, and carnal desire is inseparable from bodily influence; while that portion which thinks and reasons is most vigorous when it is most distant from the body. 1.7 At any rate, this praiseworthy tendency of the Academy to doubt has been approved by the solemn judgement of a most eminent philosopher. 4 Accordingly, since I, too, am in doubt as to the proper judgement to be rendered in regard to divination because of the many pointed and exhaustive arguments