Tiresias: The Ancient Mediterranean Religions Source Database

7707

Manilius, Astronomica, 2.60-2.81
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Intertexts (texts cited often on the same page as the searched text):

13 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 Laws, 2.15, 2.26-2.28 (2nd cent. BCE - 1st cent. BCE)
3. Cicero, On The Nature of The Gods, 1.36, 2.19 (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. 2.19. Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit.
4. Cicero, In Verrem, 2.4.123 (2nd cent. BCE - 1st cent. BCE)
5. 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
6. Vergil, Aeneis, 6.726 (1st cent. BCE - 1st cent. BCE) 6.726. The feet of innocence may never pass
7. Pliny The Elder, Natural History, 34.80, 35.66, 35.131, 35.144 (1st cent. CE - 1st cent. CE)
8. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE)
9. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
10. Ptolemy, Astrological Influences, 1.2 (1st cent. CE
11. 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.
12. Manilius, Astronomica, 1.7-1.10, 1.149-1.254, 1.758-1.761, 1.798-1.803, 2.61-2.149, 3.48-3.55, 4.14, 4.114-4.117, 5.538-5.619
13. Stoic School, Stoicor. Veter. Fragm., 2.625

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
allegorist (stoic)	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 178
allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), and annaeus cornutus	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 164
allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), and cicero	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 178
allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), of myths	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 178
allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), stoic	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 178
allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), theorization	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 178
andromeda (manilius myth of)	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 178
aristarchus	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
artemis, of ephesus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
astrology	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) 401, 402
astronomy	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 401, 402
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
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	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) 401, 402
cosmology	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245; Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 164, 166
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
ekpyrosis	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 164
epicureanism	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
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) 178
god	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
hesiod	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 245
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	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
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
neopythagorean	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 164
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
plotinus	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 402
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) 402
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
pythagoreans, pythagoreanism, pythagorizing	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 166
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	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 130
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) 166, 178
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
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
sympathy / sympatheia (cosmic)	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 166
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
virtus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 110
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