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Favorinus, In Aulus Gellius Noctes Atticae, 14.1.2

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

6 results
1. Cicero, On Divination, 1.2, 1.36, 2.97 (2nd cent. BCE - 1st cent. BCE)

1.2. Gentem quidem nullam video neque tam humanam atque doctam neque tam inmanem tamque barbaram, quae non significari futura et a quibusdam intellegi praedicique posse censeat. Principio Assyrii, ut ab ultumis auctoritatem repetam, propter planitiam magnitudinemque regionum, quas incolebant, cum caelum ex omni parte patens atque apertum intuerentur, traiectiones motusque stellarum observitaverunt, quibus notatis, quid cuique significaretur, memoriae prodiderunt. Qua in natione Chaldaei non ex artis, sed ex gentis vocabulo nominati diuturna observatione siderum scientiam putantur effecisse, ut praedici posset, quid cuique eventurum et quo quisque fato natus esset. Eandem artem etiam Aegyptii longinquitate temporum innumerabilibus paene saeculis consecuti putantur. Cilicum autem et Pisidarum gens et his finituma Pamphylia, quibus nationibus praefuimus ipsi, volatibus avium cantibusque ut certissimis signis declarari res futuras putant. 1.36. Quid? qui inridetur, partus hic mulae nonne, quia fetus extitit in sterilitate naturae, praedictus est ab haruspicibus incredibilis partus malorum? Quid? Ti. Gracchus P. F., qui bis consul et censor fuit, idemque et summus augur et vir sapiens civisque praestans, nonne, ut C. Gracchus, filius eius, scriptum reliquit, duobus anguibus domi conprehensis haruspices convocavit? qui cum respondissent, si marem emisisset, uxori brevi tempore esse moriendum, si feminam, ipsi, aequius esse censuit se maturam oppetere mortem quam P. Africani filiam adulescentem; feminam emisit, ipse paucis post diebus est mortuus. Inrideamus haruspices, vanos, futtiles esse dicamus, quorumque disciplinam et sapientissimus vir et eventus ac res conprobavit, contemnamus, condemnemus etiam Babylonem et eos, qui e Caucaso caeli signa servantes numeris et modis stellarum cursus persequuntur, condemnemus, inquam, hos aut stultitiae aut vanitatis aut inpudentiae, qui quadringenta septuaginta milia annorum, ut ipsi dicunt, monumentis conprehensa continent, et mentiri iudicemus nec, saeculorum reliquorum iudicium quod de ipsis futurum sit, pertimescere. 2.97. Ex quo intellegitur plus terrarum situs quam lunae tactus ad nascendum valere. Nam quod aiunt quadringenta septuaginta milia annorum in periclitandis experiundisque pueris, quicumque essent nati, Babylonios posuisse, fallunt; si enim esset factitatum, non esset desitum; neminem autem habemus auctorem, qui id aut fieri dicat aut factum sciat. Videsne me non ea dicere, quae Carneades, sed ea, quae princeps Stoicorum Panaetius dixerit? Ego autem etiam haec requiro: omnesne, qui Cannensi pugna ceciderint, uno astro fuerint; exitus quidem omnium unus et idem fuit. Quid? qui ingenio atque animo singulares, num astro quoque uno? quod enim tempus, quo non innumerabiles nascantur? at certe similis nemo Homeri. 1.2. Now I am aware of no people, however refined and learned or however savage and ignorant, which does not think that signs are given of future events, and that certain persons can recognize those signs and foretell events before they occur. First of all — to seek authority from the most distant sources — the Assyrians, on account of the vast plains inhabited by them, and because of the open and unobstructed view of the heavens presented to them on every side, took observations of the paths and movements of the stars, and, having made note of them, transmitted to posterity what significance they had for each person. And in that same nation the Chaldeans — a name which they derived not from their art but their race — have, it is thought, by means of long-continued observation of the constellations, perfected a science which enables them to foretell what any mans lot will be and for what fate he was born.The same art is believed to have been acquired also by the Egyptians through a remote past extending over almost countless ages. Moreover, the Cilicians, Pisidians, and their neighbours, the Pamphylians — nations which I once governed — think that the future is declared by the songs and flights of birds, which they regard as most infallible signs. 1.2. Here was the Martian beast, the nurse of Roman dominion,Suckling with life-giving dew, that issued from udders distended,Children divinely begotten, who sprang from the loins of the War God;Stricken by lightning she toppled to earth, bearing with her the children;Torn from her station, she left the prints of her feet in descending.Then what diviner, in turning the records and tomes of the augurs,Failed to relate the mournful forecasts the Etruscans had written?Seers all advised to beware the monstrous destruction and slaughter,Plotted by Romans who traced their descent from a noble ancestry;Or they proclaimed the laws overthrow with voices insistent,Bidding rescue the city from flames, and the deities temples;Fearful they bade us become of horrible chaos and carnage;These, by a rigorous Fate, would be certainly fixed and determined,Were not a sacred statue of Jove, one comely of figure,High on a column erected beforehand, with eyes to the eastward;Then would the people and venerable senate be able to fathomHidden designs, when that statue — its face to the sun at its rising —Should behold from its station the seats of the people and Senate. 1.36. Why, then, when here recently a mule (which is an animal ordinarily sterile by nature) brought forth a foal, need anyone have scoffed because the soothsayers from that occurrence prophesied a progeny of countless evils to the state?What, pray, do you say of that well-known incident of Tiberius Gracchus, the son of Publius? He was censor and consul twice; beside that he was a most competent augur, a wise man and a pre-eminent citizen. Yet he, according to the account left us by his son Gaius, having caught two snakes in his home, called in the soothsayers to consult them. They advised him that if he let the male snake go his wife must die in a short time; and if he released the female snake his own death must soon occur. Thinking it more fitting that a speedy death should overtake him rather than his young wife, who was the daughter of Publius Africanus, he released the female snake and died within a few days.[19] Let us laugh at the soothsayers, brand them as frauds and impostors and scorn their calling, even though a very wise man, Tiberius Gracchus, and the results and circumstances of his death have given proof of its trustworthiness; let us scorn the Babylonians, too, and those astrologers who, from the top of Mount Caucasus, observe the celestial signs and with the aid of mathematics follow the courses of the stars; let us, I say, convict of folly, falsehood, and shamelessness the men whose records, as they themselves assert, cover a period of four hundred and seventy thousand years; and let us pronounce them liars, utterly indifferent to the opinion of succeeding generations. 2.97. Hence it is evident that ones birth is more affected by local environment than by the condition of the moon. of course, the statement quoted by you that the Babylonians for 470, years had taken the horoscope of every child and had tested it by the results, is untrue; for if this had been their habit they would not have abandoned it. Moreover we find no writer who says that the practice exists or who knows that it ever did exist.[47] You observe that I am not repeating the arguments of Carneades, but those of Panaetius, the head of the Stoic school. But now on my own initiative I put the following questions: Did all the Romans who fell at Cannae have the same horoscope? Yet all had one and the same end. Were all the men eminent for intellect and genius born under the same star? Was there ever a day when countless numbers were not born? And yet there never was another Homer.
2. Cicero, On Fate, 12-16, 8, 11 (2nd cent. BCE - 1st cent. BCE)

3. Seneca The Younger, Natural Questions, 2.32.7, 6.14 (1st cent. CE - 1st cent. CE)

4. Origen, Against Celsus, 6.64 (3rd cent. CE - 3rd cent. CE)

6.64. Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that God partakes of form or color. Nor does He even partake of motion, because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: But as for you, stand here by Me. And if certain expressions indicate a kind of motion, as it were, on His part, such as this, They heard the voice of the Lord God walking in the garden in the cool of the day, we must understand them in this way, that it is by sinners that God is understood as moving, or as we understand the sleep of God, which is taken in a figurative sense, or His anger, or any other similar attribute. But God does not partake even of substance. For He is partaken of (by others) rather than that Himself partakes of them, and He is partaken of by those who have the Spirit of God. Our Saviour, also, does not partake of righteousness; but being Himself righteousness, He is partaken of by the righteous. A discussion about substance would be protracted and difficult, and especially if it were a question whether that which is permanent and immaterial be substance properly so called, so that it would be found that God is beyond substance, communicating of His substance, by means of office and power, to those to whom He communicates Himself by His Word, as He does to the Word Himself; or even if He is substance, yet He is said be in His nature invisible, in these words respecting our Saviour, who is said to be the image of the invisible God, while from the term invisible it is indicated that He is immaterial. It is also a question for investigation, whether the only-begotten and first-born of every creature is to be called substance of substances, and idea of ideas, and the principle of all things, while above all there is His Father and God.
5. Favorinus, In Aulus Gellius Noctes Atticae, 14.1.1, 14.1.4, 14.1.7-14.1.12, 14.1.14-14.1.19, 14.1.23, 14.1.26

6. Stoic School, Stoicor. Veter. Fragm., 2.625, 2.1174

Subjects of this text:

subject book bibliographic info
aristotle Frede and Laks (2001) 251
arius didymus Frede and Laks (2001) 269
astrology,horoscope/ genethlialogia Frede and Laks (2001) 259
astrology,twins Frede and Laks (2001) 259
astrology Frede and Laks (2001) 239, 251, 259, 269; Long (2006) 145
berosus Frede and Laks (2001) 269
boethus Frede and Laks (2001) 251
boll,f. Long (2006) 145
censorinus Frede and Laks (2001) 269
chaldeans Frede and Laks (2001) 239, 251, 259, 269
chrysippus Frede and Laks (2001) 239
cicero,on astrology Long (2006) 145
cicero Frede and Laks (2001) 239
de jato Frede and Laks (2001) 239
diogenes of babylon Frede and Laks (2001) 251
epicureans Frede and Laks (2001) 251
eudoxus Long (2006) 145
favorinus Frede and Laks (2001) 239, 251; Long (2006) 145
manilius Long (2006) 145
nemesius Frede and Laks (2001) 269
origen Frede and Laks (2001) 269
posidonius Long (2006) 145
providence Frede and Laks (2001) 251
ptolemy,claudius the astronomer Long (2006) 145
pyrrho Frede and Laks (2001) 259
restoration/ apokatastasis Frede and Laks (2001) 269
scepticism,academic Long (2006) 145
stars' Long (2006) 145
stoicism,stoics,cosmology of Long (2006) 145
sympathy/sympatheia Frede and Laks (2001) 251
theophrastus Frede and Laks (2001) 251