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Tiresias: The Ancient Mediterranean Religions Source Database



2307
Cicero, Republic, 1.21-1.23


Tum Philus: Nihil novi vobis adferam, neque quod a me sit cogitatum aut inventum; nam memoria teneo C. Sulpicium Gallum, doctissimum, ut scitis, hominem, cum idem hoc visum diceretur et esset casu apud M. Marcellum, qui cum eo consul fuerat, sphaeram, quam M. Marcelli avus captis Syracusis ex urbe locupletissima atque ornatissima sustulisset, cum aliud nihil ex tanta praeda domum suam deportavisset, iussisse proferri; cuius ego sphaerae cum persaepe propter Archimedi gloriam nomen audissem, speciem ipsam non sum tanto opere admiratus; erat enim illa venustior et nobilior in volgus, quam ab eodem Archimede factam posuerat in templo Virtutis Marcellus idem.Philus. I have nothing new to bring before you, nor anything that I have thought out or discovered by myself. For I remember an incident in the life of Gaius Sulpicius Gallus, a most learned man, as you know : at a time when a similar phenomenon was reported, and he happened to be at the house of Marcus Marcellus, his colleague in the consulship , he ordered the celestial globe to be brought out which the grandfather of Marcellus had carried off from Syracuse, when that very rich and beautiful city was taken , though he took home with him nothing else out of the great store of booty captured. Though I had heard this globe mentioned quite frequently on account of the fame of Archimedes, when I actually saw it I did not particularly admire it ; for that other celestial globe, also constructed by Archimedes, which the same Marcellus placed in the temple of Virtue, is more beautiful as well as more widely known among the people.


Sed posteaquam coepit rationem huius operis scientissime Gallus exponere, plus in illo Siculo ingenii, quam videretur natura humana ferre potuisse, iudicavi fuisse. Dicebat enim Gallus sphaerae illius alterius solidae atque plenae vetus esse inventum, et eam a Thalete Milesio primum esse tornatam, post autem ab Eudoxo Cnidio, discipulo, ut ferebat, Platonis, eandem illam astris stellisque, quae caelo inhaererent, esse descriptam; cuius omnem ornatum et descriptionem sumptam ab Eudoxo multis annis post non astrologiae scientia, sed poetica quadam facultate versibus Aratum extulisse. Hoc autem sphaerae genus, in quo solis et lunae motus inessent et earum quinque stellarum, quae errantes et quasi vagae nominarentur, in illa sphaera solida non potuisse finiri, atque in eo admirandum esse inventum Archimedi, quod excogitasset, quem ad modum in dissimillimis motibus inaequabiles et varios cursus servaret una conversio. Hanc sphaeram Gallus cum moveret, fiebat, ut soli luna totidem conversionibus in aere illo, quot diebus in ipso caelo, succederet, ex quo et in caelo sphaera solis fieret eadem illa defectio et incideret luna tum in eam metam, quae esset umbra terrae, cum sol e regioneBut when Gallus began to give a very learned explanation of the device, I concluded that the famous Sicilian had been endowed with greater genius than one would imagine it possible for a human being to possess. For Gallus told us that the other kind of celestial globe, which was solid and contained no hollow space, was a very early invention, the first one of that kind having been constructed by Thales of Miletus, and later marked by Eudoxus of Cnidus (a disciple of Plato, it was claimed) with the constellations and stars which are fixed in the sky. He also said that many years later Aratus, borrowing this whole arrangement and plan from Eudoxus, had described it in verse, without any knowledge of astronomy, but with considerable poetic talent. But this newer kind of globe, he said, on which were delineated the motions of the sun and moon and of those five stars which are called wanderers, or, as we might say, rovers, contained more than could be shown on the solid globe, and the invention of Archimedes deserved special admiration because he had thought out a way to represent accurately by a single device for turning the globe those various and divergent movements with their different rates of speed. And when Gallus moved the globe, it was actually true that the moon was always as many revolutions behind the sun on the bronze contrivance as would agree with the number of days it was behind it in the sky. Thus the same eclipse of the sun happened on the globe as would actually happen, and the moon came to the point where the shadow of the earth was at the very time when the sun . . . out of the region . . .


fuit, quod et ipse hominem diligebam et in primis patri meo Paulo probatum et carum fuisse cognoveram. Memini me admodum adulescentulo, cum pater in Macedonia consul esset et essemus in castris, perturbari exercitum nostrum religione et metu, quod serena nocte subito candens et plena luna defecisset. Tum ille, cum legatus noster esset anno fere ante, quam consul est declaratus, haud dubitavit postridie palam in castris docere nullum esse prodigium, idque et tum factum esse et certis temporibus esse semper futurum, cum sol ita locatus fuisset, ut lunam suo lumine non posset attingere. Ain tandem? inquit Tubero; docere hoc poterat ille homines paene agrestes et apud imperitos audebat haec dicere? S. Ille vero et magna quidem cumScipio. . . . for I myself loved the man, and I was aware that he was also greatly esteemed and beloved by my father Paulus. For in my early youth, when my father, then consul, was in Macedonia, and I was in camp with him, I recollect that our army was on one occasion disturbed by superstitious fears because, on a cloudless night, a bright full moon was suddenly darkened. Gallus was at that time our legate (it being then about a year before his election to the consulship), and on the next day he unhesitatingly made a public statement in the camp that this was no miracle, but that it had happened at that time, and would always happen, at fixed times in the future, when the sun was in such a position that its light could not reach the moon. Tubero. Do you really mean to say that he could convince men who were little more than simple peasants of such a thing, or that he dared even to state it before the ignorant ? Scipio. He certainly did, and with great . . .


Intertexts (texts cited often on the same page as the searched text):

27 results
1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

39c. In this wise and for these reasons were generated Night and Day, which are the revolution of the one and most intelligent circuit; and Month, every time that the Moon having completed her own orbit overtakes the Sun; and Year, as often as the Sun has completed his own orbit. of the other stars the revolutions have not been discovered by men (save for a few out of the many); wherefore they have no names for them, nor do they compute and compare their relative measurements, so that they are not aware, as a rule
2. Plautus, Rudens, 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-82, 9, 1 (3rd cent. BCE - 2nd cent. BCE)

3. Cicero, On Divination, 1.85, 1.132, 2.88, 2.146 (2nd cent. BCE - 1st cent. BCE)

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? 1.132. 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 2.88. 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. 2.146. 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. 1.85. The truth is that no other argument of any sort is advanced to show the futility of the various kinds of divination which I have mentioned except the fact that it is difficult to give the cause or reason of every kind of divination. You ask, Why is it that the soothsayer, when he finds a cleft in the lung of the victim, even though the other vitals are sound, stops the execution of an undertaking and defers it to another day? Why does an augur think it a favourable omen when a raven flies to the right, or a crow to the left? Why does an astrologer consider that the moons conjunction with the planets Jupiter and Venus at the birth of children is a favourable omen, and its conjunction with Saturn or Mars unfavourable? Again, Why does God warn us when we are asleep and fail to do so when we are awake? Finally, Why is it that mad Cassandra foresees coming events and wise Priam cannot do the same? 1.132. I will assert, however, in conclusion, that I do not recognize fortune-tellers, or those who prophesy for money, or necromancers, or mediums, whom your friend Appius makes it a practice to consult.In fine, I say, I do not care a figFor Marsian augurs, village mountebanks,Astrologers who haunt the circus grounds,Or Isis-seers, or dream interpreters:— for they are not diviners either by knowledge or skill, —But superstitious bards, soothsaying quacks,Averse to work, or mad, or ruled by want,Directing others how to go, and yetWhat road to take they do not know themselves;From those to whom they promise wealth they begA coin. From what they promised let them takeTheir coin as toll and pass the balance on.Such are the words of Ennius who only a few lines further back expresses the view that there are gods and yet says that the gods do not care what human beings do. But for my part, believing as I do that the gods do care for man, and that they advise and often forewarn him, I approve of divination which is not trivial and is free from falsehood and trickery.When Quintus had finished I remarked, My dear Quintus, you have come admirably well prepared. 2.88. Panaetius, too, who was the only one of the Stoics to reject the prophecies of astrologers, mentions Anchialus and Cassander as the greatest astronomers of his day and states that they did not employ their art as a means of divining, though they were eminent in all other branches of astronomy. Scylax of Halicarnassus, an intimate friend of Panaetius, and an eminent astronomer, besides being the head of the government in his own city, utterly repudiated the Chaldean method of foretelling the future. 2.146. In our consideration of dreams we come now to the remaining point left for discussion, which is your contention that by long-continued observation of dreams and by recording the results an art has been evolved. Really? Then, it is possible, I suppose, to observe dreams? If so, how? For they are of infinite variety and there is no imaginable thing too absurd, too involved, or too abnormal for us to dream about it. How, then, is it possible for us either to remember this countless and ever-changing mass of visions or to observe and record the subsequent results? Astronomers have recorded the movements of the planets and thereby have discovered an orderly course of the stars, not thought of before. But tell me, if you can, what is the orderly course of dreams and what is the harmonious relation between them and subsequent events? And by what means can the true be distinguished from the false, in view of the fact that the same dreams have certain consequences for one person and different consequences for another and seeing also that even for the same individual the same dream is not always followed by the same result? As a rule we do not believe a liar even when he tells the truth, but, to my surprise, if one dream turns out to be true, your Stoics do not withdraw their belief in the prophetic value of that one though it is only one out of many; rather, from the character of the one true dream, they establish the character of countless others that are false.
4. Cicero, On The Nature of The Gods, 2.51, 2.88 (2nd cent. BCE - 1st cent. BCE)

2.51. Most marvellous are the motions of the five stars, falsely called planets or wandering stars — for a thing cannot be said to wander if it preserves for all eternity fixed and regular motions, forward, backward and in other directions. And this regularity is all the more marvellous in the case of the stars we speak of, because at one time they are hidden and at another they are uncovered again; now they approach, now retire; now precede, now follow; now move faster, now slower, now do not move at all but remain for a time stationary. On the diverse moons of the planets the mathematicians have based what they call the Great Year, which is completed when the sun, moon and five planets having all finished their courses have returned to the same positions relative to one another. 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit.
5. Cicero, De Oratore, 1.69 (2nd cent. BCE - 1st cent. BCE)

1.69. Qua re hic locus de vita et moribus totus est oratori perdiscendus; cetera si non didicerit, tamen poterit, si quando opus erit, ornare dicendo, si modo ad eum erunt delata et ei tradita. Etenim si constat inter doctos, hominem ignarum astrologiae ornatissimis atque optimis versibus Aratum de caelo stellisque dixisse; si de rebus rusticis hominem ab agro remotissimum Nicandrum Colophonium poetica quadam facultate, non rustica, scripsisse praeclare, quid est cur non orator de rebus eis eloquentissime dicat, quas ad certam causam tempusque cognorit?
6. Cicero, Republic, 1.22-1.23, 2.11 (2nd cent. BCE - 1st cent. BCE)

1.22. Sed posteaquam coepit rationem huius operis scientissime Gallus exponere, plus in illo Siculo ingenii, quam videretur natura humana ferre potuisse, iudicavi fuisse. Dicebat enim Gallus sphaerae illius alterius solidae atque plenae vetus esse inventum, et eam a Thalete Milesio primum esse tornatam, post autem ab Eudoxo Cnidio, discipulo, ut ferebat, Platonis, eandem illam astris stellisque, quae caelo inhaererent, esse descriptam; cuius omnem ornatum et descriptionem sumptam ab Eudoxo multis annis post non astrologiae scientia, sed poetica quadam facultate versibus Aratum extulisse. Hoc autem sphaerae genus, in quo solis et lunae motus inessent et earum quinque stellarum, quae errantes et quasi vagae nominarentur, in illa sphaera solida non potuisse finiri, atque in eo admirandum esse inventum Archimedi, quod excogitasset, quem ad modum in dissimillimis motibus inaequabiles et varios cursus servaret una conversio. Hanc sphaeram Gallus cum moveret, fiebat, ut soli luna totidem conversionibus in aere illo, quot diebus in ipso caelo, succederet, ex quo et in caelo sphaera solis fieret eadem illa defectio et incideret luna tum in eam metam, quae esset umbra terrae, cum sol e regione 1.23. fuit, quod et ipse hominem diligebam et in primis patri meo Paulo probatum et carum fuisse cognoveram. Memini me admodum adulescentulo, cum pater in Macedonia consul esset et essemus in castris, perturbari exercitum nostrum religione et metu, quod serena nocte subito candens et plena luna defecisset. Tum ille, cum legatus noster esset anno fere ante, quam consul est declaratus, haud dubitavit postridie palam in castris docere nullum esse prodigium, idque et tum factum esse et certis temporibus esse semper futurum, cum sol ita locatus fuisset, ut lunam suo lumine non posset attingere. Ain tandem? inquit Tubero; docere hoc poterat ille homines paene agrestes et apud imperitos audebat haec dicere? S. Ille vero et magna quidem cum 2.11. Urbis autem ipsius nativa praesidia quis est tam neglegens qui non habeat animo notata ac plane cognita? cuius is est tractus ductusque muri cum Romuli, tum etiam reliquorum regum sapientia definitus ex omni parte arduis praeruptisque montibus, ut unus aditus, qui esset inter Esquilinum Quirinalemque montem, maximo aggere obiecto fossa cingeretur vastissima, atque ut ita munita arx circumiectu arduo et quasi circumciso saxo niteretur, ut etiam in illa tempestate horribili Gallici adventus incolumis atque intacta permanserit. Locumque delegit et fontibus abundantem et in regione pestilenti salubrem; colles enim sunt, qui cum perflantur ipsi, tum adferunt umbram vallibus.
7. Cicero, Letters, 2.1.11 (2nd cent. BCE - 1st cent. BCE)

8. Cicero, Letters, 2.1.11 (2nd cent. BCE - 1st cent. BCE)

9. Cicero, Letters, 2.1.11 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, Letters, 2.1.11 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, In Verrem, 2.4.120 (2nd cent. BCE - 1st cent. BCE)

12. Cicero, Tusculan Disputations, 1.63 (2nd cent. BCE - 1st cent. BCE)

1.63. nam cum Archimedes lunae solis quinque errantium motus in sphaeram spher. GRV sper. K inligavit, effecit efficit K 1 idem quod ille, qui in Timaeo timeo X Tim. p.39 mundum aedificavit, Platonis deus, ut tarditate et celeritate dissimillimos motus una regeret conversio. quod si in hoc mundo fieri sine deo non potest, ne in sphaera spher. GRV sper. K quidem eosdem motus Archimedes sine sine V divino ingenio ne V potuisset imitari.
13. Polybius, Histories, 9.10.1, 9.10.5-9.10.11 (2nd cent. BCE - 2nd cent. BCE)

9.10.1.  A city is not adorned by external splendours, but by the virtue of its inhabitants. . . . 9.10.5.  But if, on the contrary, while leading the simplest of lives, very far removed from all such superfluous magnificence, they were constantly victorious over those who possessed the greatest number and finest examples of such works, must we not consider that they committed a mistake? 9.10.6.  To abandon the habits of the victors and to imitate those of the conquered, not only appropriating the objects, but at the same time attracting that envy which is inseparable from their possession, which is the one thing most to be dreaded by superiors in power, is surely an incontestable error. 9.10.7.  For in no case is one who contemplates such works of art moved so much by admiration of the good fortune of those who have possessed themselves of the property of others, as by pity as well as envy for the original owners. 9.10.8.  And when opportunities become ever more frequent, and the victor collects around him all the treasures of other peoples, and these treasures may be almost said to invite those who were robbed of them to come and inspect them, things are twice as bad. 9.10.9.  For now spectators no longer pity their neighbours, but themselves, as they recall to mind their own calamities. 9.10.10.  And hence not only envy, but a sort of passionate hatred for the favourites of fortune flares up, for the memories awakened of their own disaster move them to abhor the authors of it. 9.10.11.  There were indeed perhaps good reasons for appropriating all the gold and silver: for it was impossible for them to aim at a world empire without weakening the resources of other peoples and strengthening their own.
14. Varro, On The Latin Language, 5.159, 5.163-5.165 (2nd cent. BCE - 1st cent. BCE)

15. Livy, History, 1.48.6-1.48.7, 25.24.11, 25.40.1-25.40.3, 26.21.7-26.21.8, 44.37.5-44.37.9 (1st cent. BCE - 1st cent. BCE)

16. Ovid, Fasti, 3.183-3.188, 6.265-6.282, 6.609-6.610 (1st cent. BCE - 1st cent. CE)

3.183. If you ask where my son’s palace was 3.184. See there, that house made of straw and reeds. 3.185. He snatched the gifts of peaceful sleep on straw 3.186. Yet from that same low bed he rose to the stars. 3.187. Already the Roman’s name extended beyond his city 3.188. Though he possessed neither wife nor father-in-law. 6.265. Yet the form of the temple, that remains, they say 6.266. Is as before, and is shaped so for good reason. 6.267. Vesta’s identified with Earth: in them both’s unsleeping fire: 6.268. Earth and the hearth are both symbols of home. 6.269. The Earth’s a ball not resting on any support 6.270. It’s great weight hangs in the ether around it. 6.271. Its own revolutions keep its orb balanced 6.272. It has no sharp angles to press on anything 6.273. And it’s placed in the midst of the heavens 6.274. And isn’t nearer or further from any side 6.275. For if it weren’t convex, it would be nearer somewhere 6.276. And the universe wouldn’t have Earth’s weight at its centre. 6.277. There’s a globe suspended, enclosed by Syracusan art 6.278. That’s a small replica of the vast heavens 6.279. And the Earth’s equidistant from top and bottom. 6.280. Which is achieved by its spherical shape. 6.281. The form of this temple’s the same: there’s no angle 6.282. Projecting from it: a rotunda saves it from the rain. 6.609. ‘Go on, or do you seek the bitter fruits of virtue? 6.610. Drive the unwilling wheels, I say, over his face.’
17. Seneca The Elder, Controversies, 1.6.4 (1st cent. BCE

18. Strabo, Geography, 8.6.23 (1st cent. BCE - 1st cent. BCE)

8.6.23. The Corinthians, when they were subject to Philip, not only sided with him in his quarrel with the Romans, but individually behaved so contemptuously towards the Romans that certain persons ventured to pour down filth upon the Roman ambassadors when passing by their house. For this and other offences, however, they soon paid the penalty, for a considerable army was sent thither, and the city itself was razed to the ground by Leucius Mummius; and the other countries as far as Macedonia became subject to the Romans, different commanders being sent into different countries; but the Sikyonians obtained most of the Corinthian country. Polybius, who speaks in a tone of pity of the events connected with the capture of Corinth, goes on to speak of the disregard shown by the army for the works of art and votive offerings; for he says that he was present and saw paintings that had been flung to the ground and saw the soldiers playing dice on these. Among the paintings he names that of Dionysus by Aristeides, to which, according to some writers, the saying, Nothing in comparison with the Dionysus, referred; and also the painting of Heracles in torture in the robe of Deianeira. Now I have not seen the latter, but I saw the Dionysus, a most beautiful work, on the walls of the sanctuary of Ceres in Rome; but when recently the temple was burned, the painting perished with it. And I may almost say that the most and best of the other dedicatory offerings at Rome came from there; and the cities in the neighborhood of Rome also obtained some; for Mummius, being magimous rather than fond of art, as they say, readily shared with those who asked. And when Lucullus built the sanctuary of Good Fortune and a portico, he asked Mummius for the use of the statues which he had, saying that he would adorn the sanctuary with them until the dedication and then give them back. However, he did not give them back, but dedicated them to the goddess, and then bade Mummius to take them away if he wished. But Mummius took it lightly, for he cared nothing about them, so that he gained more repute than the man who dedicated them. Now after Corinth had remained deserted for a long time, it was restored again, because of its favorable position, by the deified Caesar, who colonized it with people that belonged for the most part to the freedmen class. And when these were removing the ruins and at the same time digging open the graves, they found numbers of terra-cotta reliefs, and also many bronze vessels. And since they admired the workmanship they left no grave unransacked; so that, well supplied with such things and disposing of them at a high price, they filled Rome with Corinthian mortuaries, for thus they called the things taken from the graves, and in particular the earthenware. Now at the outset the earthenware was very highly prized, like the bronzes of Corinthian workmanship, but later they ceased to care much for them, since the supply of earthen vessels failed and most of them were not even well executed. The city of the Corinthians, then, was always great and wealthy, and it was well equipped with men skilled both in the affairs of state and in the craftsman's arts; for both here and in Sikyon the arts of painting and modelling and all such arts of the craftsman flourished most. The city had territory, however, that was not very fertile, but rifted and rough; and from this fact all have called Corinth beetling, and use the proverb, Corinth is both beetle-browed and full of hollows.
19. Vergil, Aeneis, 6.855-6.859 (1st cent. BCE - 1st cent. BCE)

6.855. And poets, of whom the true-inspired song 6.856. Deserved Apollo's name; and all who found 6.857. New arts, to make man's life more blest or fair; 6.858. Yea! here dwell all those dead whose deeds bequeath 6.859. Deserved and grateful memory to their kind.
20. Pliny The Elder, Natural History, 2.53, 3.16-3.17, 35.24 (1st cent. CE - 1st cent. CE)

21. Plutarch, Marius, 42.4 (1st cent. CE - 2nd cent. CE)

22. Plutarch, Pompey, 42.4 (1st cent. CE - 2nd cent. CE)

23. Suetonius, Iulius, 76.1 (1st cent. CE - 2nd cent. CE)

24. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3, 8.11.1 (1st cent. CE - 1st cent. CE)

25. Herodian, History of The Empire After Marcus, 5.6.3-5.6.4 (2nd cent. CE - 3rd cent. CE)

26. Scriptores Historiae Augustae, Elagabalus, 3.4, 6.9 (4th cent. CE - 5th cent. CE)

27. Velleius Paterculus, Roman History, 2.24.3



Subjects of this text:

subject book bibliographic info
aemilius paullus, l. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
alcibiades, statue in comitium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
alexandria Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
alsop, j. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
anomalistic Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
antikythera Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
antikythera mechanism, the Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
aratus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
archimedes Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124; Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37; Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
aristides of thebes, his dionysus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
astraeus Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
astrolabium Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
astrologers, expulsion from rome of Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 65
astrologers, royal Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
astrologers Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 65
astrology Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
astrometeorology, at rome Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 65
astronomica (manilius), (deteriorating) teacher / student relationship in Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 12
astronomica (manilius), and didactic poetry Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 12
astronomica (manilius), genre of Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 12
athena Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
athenaeus, on the museion at alexandria Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
athens Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
attalus ii of pergamum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
augustus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
bennett, t. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
capua Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
cardines, ascendant Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
chaldaei Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
cicero, allusion by lucretius to Gee, Aratus and the Astronomical Tradition (2013) 64
cicero, de natura deorum Gee, Aratus and the Astronomical Tradition (2013) 119
cicero, prognostica Gee, Aratus and the Astronomical Tradition (2013) 64
cicero Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315, 340; Gee, Aratus and the Astronomical Tradition (2013) 242
cilicia Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
claudius marcellus, m., ciceros portrayal of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
claudius marcellus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
clocks Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
copernicus Gee, Aratus and the Astronomical Tradition (2013) 64
cornelius cinna, l. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
cyzicus Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
daily/universal Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
dike (δίκη, virgo), aratus myth of (ph Gee, Aratus and the Astronomical Tradition (2013) 23
eclipse Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
eclipses Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124; Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
empedocles Gee, Aratus and the Astronomical Tradition (2013) 23
eudoxus Gee, Aratus and the Astronomical Tradition (2013) 64
forum, foundation Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
forum Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
foucault, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
globe Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
greece, culture appropriated by romans Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
greek, art Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
greek cultural influences Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
gruen, e. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
haruspicy Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
hesiod Gee, Aratus and the Astronomical Tradition (2013) 23
hills of rome Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
hipparchus Gee, Aratus and the Astronomical Tradition (2013) 64
hipsalus (cn. cornelius hipsalus) Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 65
horoscopes Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
image of the cosmos Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
instruments, astrological Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
julian (emperor), hymn to king helios Gee, Aratus and the Astronomical Tradition (2013) 23
livy, on marcellus looting of sicily Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
lucretius, allusion to ciceros aratea in drn Gee, Aratus and the Astronomical Tradition (2013) 64
luxury, attitudes towards Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
macrocosm/microcosm Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
manilius (marcus manilius) Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 12
marcellus Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
marcellus (m. claudius marcellus) Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 65
marius, c. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
marsyas, statue in comitium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
moon/luna Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
museum, as an agent for social control Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
museum, modern theories of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
mytilene Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
nigidius figulus, p. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
octavius, cn. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
orreries Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
pappus Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
parapegmata Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
pearce, s. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
phidias Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
planetary Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
planets, elongation Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
planets, in rome Gee, Aratus and the Astronomical Tradition (2013) 119
planets, station Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
planets Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
plato Gee, Aratus and the Astronomical Tradition (2013) 23
plutarch, on marcellus plundering of sicily Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
polybius, on marcellus plundering of sicily Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
pompey, theatre of Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
posidonius Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
posidonius and those around him Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
private divination Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
rome, clivus orbius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
rome, esquiline hill Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
rome, temple of ceres Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
rome, temple of fortuna huiusce diei Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
rome, temple of honos et virtus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
rome, temple of jupiter stator Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
romulus Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
scientia Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
servius tullius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
sicily Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
solida Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
sphaera, armillata Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
sphere-making Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 340
statuary, over-population of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
stocking, g. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
sulpicius galus, c. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
sun/sol Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
sundials Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
syracuse Jenkyns, God, Space, and City in the Roman Imagination (2013) 131; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
tanaquil Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
tarentum Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
terentius varro, m. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
theatre of pompey Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
tiber Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
time Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
translation Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
tullius cicero, m., and the de finibus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
tullius cicero, m., his oration against catiline Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 23
tullius cicero, m. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 255
verres, c., cicero prosecutes Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 37
walls of rome Jenkyns, God, Space, and City in the Roman Imagination (2013) 131
waterclocks Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
yardstick Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315
year' Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 124
zodiacal signs Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 315