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Tiresias: The Ancient Mediterranean Religions Source Database



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Manilius, Astronomica, 1.247-1.254
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15 results
1. Cicero, On Divination, 1.82-1.84, 2.41, 2.89 (2nd cent. BCE - 1st cent. BCE)

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? 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. 2.89. 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. 1.82. The Stoics, for example, establish the existence of divination by the following process of reasoning:If there are gods and they do not make clear to man in advance what the future will be, then they do not love man; or, they themselves do not know what the future will be; or, they think that it is of no advantage to man to know what it will be; or, they think it inconsistent with their dignity to give man forewarnings of the future; or, finally, they, though gods, cannot give intelligible signs of coming events. But it is not true that the gods do not love us, for they are the friends and benefactors of the human race; nor is it true that they do not know their own decrees and their own plans; nor is it true that it is of no advantage to us to know what is going to happen, since we should be more prudent if we knew; nor is it true that the gods think it inconsistent with their dignity to give forecasts, since there is no more excellent quality than kindness; nor is it true that they have not the power to know the future; 1.83. therefore it is not true that there are gods and yet that they do not give us signs of the future; but there are gods, therefore they give us such signs; and if they give us such signs, it is not true that they give us no means to understand those signs — otherwise their signs would be useless; and if they give us the means, it is not true that there is no divination; therefore there is divination. [39] 1.84. Chrysippus, Diogenes, and Antipater employ the same reasoning. Then what ground is there to doubt the absolute truth of my position? For I have on my side reason, facts, peoples, and races, both Greek and barbarian, our own ancestors, the unvarying belief of all ages, the greatest philosophers, the poets, the wisest men, the builders of cities, and the founders of republics. Are we not satisfied with the uimous judgement of men, and do we wait for beasts to give their testimony too? 2.41. Why then do you Stoics involve yourselves in these sophistries, which you can never explain? Members of your school, when they are more hurried than usual, generally give us this syllogism: If there are gods, there is divination; but there are gods, therefore there is divination. A more logical one would be this: There is no divination, therefore there are no gods. Observe how rashly they commit themselves to the proposition, if there is no divination, there are no gods. I say rashly, for it is evident that divination has been destroyed and yet we must hold on to the gods. [18] 2.89. But let us dismiss our witnesses and employ reasoning. Those men who defend the natal-day prophecies of the Chaldeans, argue in this way: In the starry belt which the Greeks call the Zodiac there is a certain force of such a nature that every part of that belt affects and changes the heavens in a different way, according to the stars that are in this or in an adjoining locality at a given time. This force is variously affected by those stars which are called planets or wandering stars. But when they have come into that sign of the Zodiac under which someone is born, or into a sign having some connexion with or accord with the natal sign, they form what is called a triangle or square. Now since, through the procession and retrogression of the stars, the great variety and change of the seasons and of temperature take place, and since the power of the sun produces such results as are before our eyes, they believe that it is not merely probable, but certain, that just as the temperature of the air is regulated by this celestial force, so also children at their birth are influenced in soul and body and by this force their minds, manners, disposition, physical condition, career in life and destinies are determined. [43]
2. Cicero, On The Ends of Good And Evil, 4.14 (2nd cent. BCE - 1st cent. BCE)

4.14. Sed haec hactenus. nunc videamus, quaeso, de summo bono, quod continet philosophiam, quid tandem attulerit, quam ob rem ab inventoribus tamquam a parentibus dissentiret. hoc igitur loco, quamquam a te, Cato, diligenter est explicatum, finis hic bonorum qui continet del. Bentl., Ern. philosophiam et quis quis ARV quid (d ab alt. m. in ras. ) N qui BE a Stoicis et quem ad modum diceretur, tamen ego quoque exponam, ut perspiciamus, si potuerimus, quidnam a Zenone novi sit allatum. cum enim superiores, e quibus planissime Polemo, secundum naturam vivere summum bonum esse dixissent, dixissent edd. dixisset his verbis tria significari significari BE significare Stoici dicunt, unum eius modi, vivere adhibentem scientiam earum rerum, quae natura evenirent. hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere. 4.14.  "But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics' conception of this 'End of Goods,' and of the meaning they attached to the term; still I also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being 'to live in accordance with nature.' This formula receives from the Stoics three interpretations. The first runs thus, 'to live in the light of a knowledge of the natural sequence of causation.' This conception of the End they declare to be identical with Zeno's, being an explanation of your phrase 'to live in agreement with nature.'
3. Cicero, On Laws, 2.15, 2.26-2.28 (2nd cent. BCE - 1st cent. BCE)

4. Cicero, On The Nature of The Gods, 1.36 (2nd cent. BCE - 1st cent. BCE)

1.36. Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things.
5. Cicero, On Duties, 4.14 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, In Verrem, 2.4.123 (2nd cent. BCE - 1st cent. BCE)

7. Polybius, Histories, 6.56 (2nd cent. BCE - 2nd cent. BCE)

6.56. 1.  Again, the laws and customs relating to the acquisition of wealth are better in Rome than at Carthage.,2.  At Carthage nothing which results in profit is regarded as disgraceful; at Rome nothing is considered more so than to accept bribes and seek gain from improper channels.,3.  For no less strong than their approval of money-making is their condemnation of unscrupulous gain from forbidden sources.,4.  A proof of this is that at Carthage candidates for office practise open bribery, whereas at Rome death is the penalty for it.,5.  Therefore as the rewards offered to merit are the opposite in the two cases, it is natural that the steps taken to gain them should also be dissimilar.,6.  But the quality in which the Roman commonwealth is most distinctly superior is in my opinion the nature of their religious convictions.,7.  I believe that it is the very thing which among other peoples is an object of reproach, I mean superstition, which maintains the cohesion of the Roman State.,8.  These matters are clothed in such pomp and introduced to such an extent into their public and private life that nothing could exceed it, a fact which will surprise many.,9.  My own opinion at least is that they have adopted this course for the sake of the common people.,10.  It is a course which perhaps would not have been necessary had it been possible to form a state composed of wise men,,11.  but as every multitude is fickle, full of lawless desires, unreasoned passion, and violent anger, the multitude must be held in by invisible terrors and suchlike pageantry.,12.  For this reason I think, not that the ancients acted rashly and at haphazard in introducing among the people notions concerning the gods and beliefs in the terrors of hell, but that the moderns are most rash and foolish in banishing such beliefs.,13.  The consequence is that among the Greeks, apart from other things, members of the government, if they are entrusted with no more than a talent, though they have ten copyists and as many seals and twice as many witnesses, cannot keep their faith;,14.  whereas among the Romans those who as magistrates and legates are dealing with large sums of money maintain correct conduct just because they have pledged their faith by oath.,15.  Whereas elsewhere it is a rare thing to find a man who keeps his hands off public money, and whose record is clean in this respect, among the Romans one rarely comes across a man who has been detected in such conduct. . . . VIII. Conclusion of the Treatise on the Roman Republic
8. Pliny The Elder, Natural History, 34.80, 35.66, 35.131, 35.144 (1st cent. CE - 1st cent. CE)

9. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE)

10. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)

11. Ptolemy, Astrological Influences, 1.2 (1st cent. CE

12. Cassius Dio, Roman History, 55.8.2, 55.9.6 (2nd cent. CE - 3rd cent. CE)

55.8.2.  After assigning to himself the duty of repairing the temple of Concord, in order that he might inscribe upon it his own name and that of Drusus, he celebrated his triumph, and in company with his mother dedicated the precinct called the precinct of Livia. He gave a banquet to the senate on the Capitol, and she gave one on her own account to the women somewhere or other. 55.9.6.  He made the journey as a private citizen, though he exercised his authority by compelling the Parians to sell him the statue of Vesta, in order that it might be placed in the temple of Concord; and when he reached Rhodes, he refrained from haughty conduct in both word and deed.
13. Diogenes Laertius, Lives of The Philosophers, 7.100 (3rd cent. CE - 3rd cent. CE)

7.100. The reason why they characterize the perfect good as beautiful is that it has in full all the factors required by nature or has perfect proportion. of the beautiful there are (say they) four species, namely, what is just, courageous, orderly and wise; for it is under these forms that fair deeds are accomplished. Similarly there are four species of the base or ugly, namely, what is unjust, cowardly, disorderly, and unwise. By the beautiful is meant properly and in an unique sense that good which renders its possessors praiseworthy, or briefly, good which is worthy of praise; though in another sense it signifies a good aptitude for one's proper function; while in yet another sense the beautiful is that which lends new grace to anything, as when we say of the wise man that he alone is good and beautiful.
14. Manilius, Astronomica, 1.7-1.10, 1.25-1.112, 1.149-1.246, 1.248-1.254, 2.60-2.149, 3.48-3.55, 4.885, 4.887, 4.893-4.895

15. Stoic School, Stoicor. Veter. Fragm., 2.625, 3.13, 3.83-3.84



Subjects of this text:

subject book bibliographic info
achilles tatius, and the leucippe and clitophon Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
aether Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
aristarchus Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
aristotle Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
artemis, of ephesus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
astrology Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 250; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395, 396, 397, 398
astronomy Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 172; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395, 396, 397, 398
authentic versus copy, and pleasure Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
baton, his apollo Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
baton, his juno Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
berosus Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
caye, p. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
chaerephanes, his akolastous homilias Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
chrysippus Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
cicero, on astrology Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
cleanthes Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
cosmic conflagration Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
cosmic sympathy Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395
cosmogony Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395
cosmology Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
diodorus cronus Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
divination Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
epicureanism Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
epicurus and epicureanism Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 398
euphranor, latona, apollo, and artemis Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
fate Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 172
firmicus maternus Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 250
god Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
harmony Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
hesiod Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
hirschmann, w. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
honourableness, horoscopes Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
ida, mount Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
impietas against, and memory Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
impietas against, sacred nature of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
impietas against, viewer response to Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
manilius Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 250; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
materialism Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
memory Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
moon Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
nature, of things Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
niceratus, his aesculapius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
niceratus, his hygeia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
nicias, his liber pater Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
paris Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
parrhasius, his odysseus feigned madness Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
pax, deorum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
phidias Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
pietas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
piston, his mars Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
piston, his mercury Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
planets Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
plato Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
pneuma Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395
polyclitus, his juno Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
polyclitus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
polycrates of samos Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
posidonius Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395
pre-socratics Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
preference for realism, on timomachus medea Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
providencex Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 172
ratio Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
reason Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
rome, temple of apollo palatinus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia, and euphranor Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia, and livia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia, and tiberius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia, cosmic significance of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia, its collection Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia, neptune and venus absent Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
rome, temple of concordia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
sempronius gracchus, ti. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
semproniusgracchus, c. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
seneca Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
seneca the elder Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 395, 396, 397, 398
signs Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
soul Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 172
spanneut, m. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
spitzer, l. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
stars' Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
statuary, sacred nature of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
statues of the gods Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 398
sthennis, works in temple of concordia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
stoicism, stoics, and astrology Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
stoicism, stoics, logic of Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
stoicism Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
sun Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
sympatheia Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
theodorus, his cassandra Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
theon, his orestes murdering clytemnestra Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
timomachus of byzantium, his medea Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
tullius cicero, m., on pleasure Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
vesta, parian statue of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
viewers, shared values of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
virtue, (personified) virtue Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 172
virtus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
zagdoun, m.–a. Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 183
zeno of citium Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
zeuxis, his marsyas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 268
zeuxis Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110