| 1. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gee (2013), Aratus and the Astronomical Tradition, 153 |
| 2. Heraclides Ponticus, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 3. Apollonius Paradoxographus, Mirabilia, 6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 4. Horace, Sermones, 1.6.113-1.6.114 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •firmicus maternus (mathesis) Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 174 |
5. Lucretius Carus, On The Nature of Things, 5.309-5.310, 5.682-5.693, 6.64-6.66 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •firmicus maternus Found in books: Gee (2013), Aratus and the Astronomical Tradition, 158; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 152| 5.309. nec sanctum numen fati protollere finis 5.310. posse neque adversus naturae foedera niti? 5.682. aut quia sol idem sub terras atque superne 5.683. imparibus currens amfractibus aetheris oras 5.684. partit et in partis non aequas dividit orbem, 5.685. et quod ab alterutra detraxit parte, reponit 5.686. eius in adversa tanto plus parte relatus, 5.687. donec ad id signum caeli pervenit, ubi anni 5.688. nodus nocturnas exaequat lucibus umbras; 5.689. nam medio cursu flatus aquilonis et austri 5.690. distinet aequato caelum discrimine metas 5.691. propter signiferi posituram totius orbis, 5.692. annua sol in quo concludit tempora serpens, 5.693. obliquo terras et caelum lumine lustrans, 6.64. quaeque geri possint, praesertim rebus in illis 6.65. quae supera caput aetheriis cernuntur in oris, 6.66. rursus in antiquas referuntur religionis | |
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| 6. Propertius, Elegies, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 174 |
| 7. Horace, Letters, 1.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •firmicus maternus Found in books: Gorain (2019), Language in the Confessions of Augustine, 60 |
| 8. Petronius Arbiter, Satyricon, 39, 35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 243 |
| 9. Petronius Arbiter, Satyricon, 39, 35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 243 |
| 10. Juvenal, Satires, 6.582-6.591 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus (mathesis) Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 174 |
| 11. Pliny The Elder, Natural History, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •firmicus maternus, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 375 |
| 12. New Testament, 2 Corinthians, 6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •firmicus maternus Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 116 |
| 13. Plutarch, Numa Pompilius, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 14. Ptolemy, Astrological Influences, None (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Isaac (2004), The invention of racism in classical antiquity, 101 |
15. New Testament, John, 1.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •firmicus maternus Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 250, 251| 1.41. εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. | 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). |
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16. Apuleius, The Golden Ass, 9.29, 11.1, 11.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 116; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 125 | 11.1. When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess: 11.5. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. |
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| 17. Vettius Valens, Anthologies, 3.4, 4.11.7, 6.1, 6.1.7, 15.6.16, 15.8.109 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 255, 260, 261 |
| 18. Lucian, Philosophies For Sale, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 19. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •maternus, firmicus Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 208 |
| 20. Clement of Alexandria, Exhortation To The Greeks, 2.15.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 267 |
21. Cassius Dio, Roman History, 56.25.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •firmicus maternus, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 243 | 56.25.5. Besides these events at that time, the seers were forbidden to prophesy to any person alone or to prophesy regarding death even if others should be present. Yet so far was Augustus from caring about such matters in his own case that he set forth to all in an edict the aspect of the stars at the time of his own birth. |
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| 22. Lucian, The Dream, Or The Cock, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 23. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •maternus, firmicus Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 208 |
| 24. Lucian, Dialogues of The Dead, 20.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 25. Lucian, Alexander The False Prophet, 40 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
| 26. Aelian, Varia Historia, 2.26, 4.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
27. Porphyry, Life of Pythagoras, 28 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 | 28. It is well known that he showed his golden thigh to Abaris the Hyperborean, to confirm him in the opinion that he was the Hyperborean Apollo, whose priest Abaris was. A ship was coming into the harbor, and his friends expressed the wish to own the goods it contained. "Then," said Pythagoras, "you would own a corpse!" On the ship's arrival, this was found to be the true state of affairs. of Pythagoras many other more wonderful and divine things are persistently and uimously related, so that we have no hesitation in saying never was more attributed to any man, nor was any more eminent. SPAN |
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| 28. Plotinus, Enneads, 2.3, 2.3.7-2.3.9, 2.3.14, 3.1.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 149, 150 |
| 29. Iamblichus, Life of Pythagoras, 135, 140-141, 215-221, 30-31, 90-93, 136 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 |
30. Diogenes Laertius, Lives of The Philosophers, 8.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •firmicus maternus Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 291 | 8.11. Indeed, his bearing is said to have been most dignified, and his disciples held the opinion about him that he was Apollo come down from the far north. There is a story that once, when he was disrobed, his thigh was seen to be of gold; and when he crossed the river Nessus, quite a number of people said they heard it welcome him. According to Timaeus in the tenth book of his History, he remarked that the consorts of men bore divine names, being called first Virgins, then Brides, and then Mothers. He it was who brought geometry to perfection, while it was Moeris who first discovered the beginnings of the elements of geometry: Anticlides in his second book On Alexander affirms this, |
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| 31. Firmicus Maternus Julius., Matheseos, 5.1.16-5.1.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •firmicus maternus Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 120 |
| 32. Firmicus Maternus Julius., De Errore Profanarum Religionum, 18.1, 22.1, 28.10, 29.1-29.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •firmicus maternus •maternus, firmicus Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 138; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 125; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 220 |
| 33. Arnobius, Against The Gentiles, 2.6, 2.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •firmicus maternus Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 122 |
34. Augustine, The City of God, 5.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •firmicus maternus Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 150 | 5.9. The manner in which Cicero addresses himself to the task of refuting the Stoics, shows that he did not think he could effect anything against them in argument unless he had first demolished divination. And this he attempts to accomplish by denying that there is any knowledge of future things, and maintains with all his might that there is no such knowledge either in God or man, and that there is no prediction of events. Thus he both denies the foreknowledge of God, and attempts by vain arguments, and by opposing to himself certain oracles very easy to be refuted, to overthrow all prophecy, even such as is clearer than the light (though even these oracles are not refuted by him). But, in refuting these conjectures of the mathematicians, his argument is triumphant, because truly these are such as destroy and refute themselves. Nevertheless, they are far more tolerable who assert the fatal influence of the stars than they who deny the foreknowledge of future events. For, to confess that God exists, and at the same time to deny that He has foreknowledge of future things, is the most manifest folly. This Cicero himself saw, and therefore attempted to assert the doctrine embodied in the words of Scripture, The fool has said in his heart, There is no God. That, however, he did not do in his own person, for he saw how odious and offensive such an opinion would be; and therefore, in his book on the nature of the gods, he makes Cotta dispute concerning this against the Stoics, and preferred to give his own opinion in favor of Lucilius Balbus, to whom he assigned the defense of the Stoical position, rather than in favor of Cotta, who maintained that no divinity exists. However, in his book on divination, he in his own person most openly opposes the doctrine of the prescience of future things. But all this he seems to do in order that he may not grant the doctrine of fate, and by so doing destroy free will. For he thinks that, the knowledge of future things being once conceded, fate follows as so necessary a consequence that it cannot be denied. But, let these perplexing debatings and disputations of the philosophers go on as they may, we, in order that we may confess the most high and true God Himself, do confess His will, supreme power, and prescience. Neither let us be afraid lest, after all, we do not do by will that which we do by will, because He, whose foreknowledge is infallible, foreknew that we would do it. It was this which Cicero was afraid of, and therefore opposed foreknowledge. The Stoics also maintained that all things do not come to pass by necessity, although they contended that all things happen according to destiny. What is it, then, that Cicero feared in the prescience of future things? Doubtless it was this - that if all future things have been foreknown, they will happen in the order in which they have been foreknown; and if they come to pass in this order, there is a certain order of things foreknown by God; and if a certain order of things, then a certain order of causes, for nothing can happen which is not preceded by some efficient cause. But if there is a certain order of causes according to which everything happens which does happen, then by fate, says he, all things happen which do happen. But if this be so, then is there nothing in our own power, and there is no such thing as freedom of will; and if we grant that, says he, the whole economy of human life is subverted. In vain are laws enacted. In vain are reproaches, praises, chidings, exhortations had recourse to; and there is no justice whatever in the appointment of rewards for the good, and punishments for the wicked. And that consequences so disgraceful, and absurd, and pernicious to humanity may not follow, Cicero chooses to reject the foreknowledge of future things, and shuts up the religious mind to this alternative, to make choice between two things, either that something is in our own power, or that there is foreknowledge - both of which cannot be true; but if the one is affirmed, the other is thereby denied. He therefore, like a truly great and wise man, and one who consulted very much and very skillfully for the good of humanity, of those two chose the freedom of the will, to confirm which he denied the foreknowledge of future things; and thus, wishing to make men free he makes them sacrilegious. But the religious mind chooses both, confesses both, and maintains both by the faith of piety. But how so? Says Cicero; for the knowledge of future things being granted, there follows a chain of consequences which ends in this, that there can be nothing depending on our own free wills. And further, if there is anything depending on our wills, we must go backwards by the same steps of reasoning till we arrive at the conclusion that there is no foreknowledge of future things. For we go backwards through all the steps in the following order:- If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God - for things cannot come to pass except they are preceded by efficient causes, - but, if there is no fixed and certain order of causes foreknown by God, all things cannot be said to happen according as He foreknew that they would happen. And further, if it is not true that all things happen just as they have been foreknown by Him, there is not, says he, in God any foreknowledge of future events. Now, against the sacrilegious and impious darings of reason, we assert both that God knows all things before they come to pass, and that we do by our free will whatsoever we know and feel to be done by us only because we will it. But that all things come to pass by fate, we do not say; nay we affirm that nothing comes to pass by fate; for we demonstrate that the name of fate, as it is wont to be used by those who speak of fate, meaning thereby the position of the stars at the time of each one's conception or birth, is an unmeaning word, for astrology itself is a delusion. But an order of causes in which the highest efficiency is attributed to the will of God, we neither deny nor do we designate it by the name of fate, unless, perhaps, we may understand fate to mean that which is spoken, deriving it from fari, to speak; for we cannot deny that it is written in the sacred Scriptures, God has spoken once; these two things have I heard, that power belongs unto God. Also unto You, O God, belongs mercy: for You will render unto every man according to his works. Now the expression, Once has He spoken, is to be understood as meaning immovably, that is, unchangeably has He spoken, inasmuch as He knows unchangeably all things which shall be, and all things which He will do. We might, then, use the word fate in the sense it bears when derived from fari, to speak, had it not already come to be understood in another sense, into which I am unwilling that the hearts of men should unconsciously slide. But it does not follow that, though there is for God a certain order of all causes, there must therefore be nothing depending on the free exercise of our own wills, for our wills themselves are included in that order of causes which is certain to God, and is embraced by His foreknowledge, for human wills are also causes of human actions; and He who foreknew all the causes of things would certainly among those causes not have been ignorant of our wills. For even that very concession which Cicero himself makes is enough to refute him in this argument. For what does it help him to say that nothing takes place without a cause, but that every cause is not fatal, there being a fortuitous cause, a natural cause, and a voluntary cause? It is sufficient that he confesses that whatever happens must be preceded by a cause. For we say that those causes which are called fortuitous are not a mere name for the absence of causes, but are only latent, and we attribute them either to the will of the true God, or to that of spirits of some kind or other. And as to natural causes, we by no means separate them from the will of Him who is the author and framer of all nature. But now as to voluntary causes. They are referable either to God, or to angels, or to men, or to animals of whatever description, if indeed those instinctive movements of animals devoid of reason, by which, in accordance with their own nature, they seek or shun various things, are to be called wills. And when I speak of the wills of angels, I mean either the wills of good angels, whom we call the angels of God, or of the wicked angels, whom we call the angels of the devil, or demons. Also by the wills of men I mean the wills either of the good or of the wicked. And from this we conclude that there are no efficient causes of all things which come to pass unless voluntary causes, that is, such as belong to that nature which is the spirit of life. For the air or wind is called spirit, but, inasmuch as it is a body, it is not the spirit of life. The spirit of life, therefore, which quickens all things, and is the creator of every body, and of every created spirit, is God Himself, the uncreated spirit. In His supreme will resides the power which acts on the wills of all created spirits, helping the good, judging the evil, controlling all, granting power to some, not granting it to others. For, as He is the creator of all natures, so also is He the bestower of all powers, not of all wills; for wicked wills are not from Him, being contrary to nature, which is from Him. As to bodies, they are more subject to wills: some to our wills, by which I mean the wills of all living mortal creatures, but more to the wills of men than of beasts. But all of them are most of all subject to the will of God, to whom all wills also are subject, since they have no power except what He has bestowed upon them. The cause of things, therefore, which makes but is made, is God; but all other causes both make and are made. Such are all created spirits, and especially the rational. Material causes, therefore, which may rather be said to be made than to make, are not to be reckoned among efficient causes, because they can only do what the wills of spirits do by them. How, then, does an order of causes which is certain to the foreknowledge of God necessitate that there should be nothing which is dependent on our wills, when our wills themselves have a very important place in the order of causes? Cicero, then, contends with those who call this order of causes fatal, or rather designate this order itself by the name of fate; to which we have an abhorrence, especially on account of the word, which men have become accustomed to understand as meaning what is not true. But, whereas he denies that the order of all causes is most certain, and perfectly clear to the prescience of God, we detest his opinion more than the Stoics do. For he either denies that God exists, - which, indeed, in an assumed personage, he has labored to do, in his book De Natura Deorum, - or if he confesses that He exists, but denies that He is prescient of future things, what is that but just the fool saying in his heart there is no God? For one who is not prescient of all future things is not God. Wherefore our wills also have just so much power as God willed and foreknew that they should have; and therefore whatever power they have, they have it within most certain limits; and whatever they are to do, they are most assuredly to do, for He whose foreknowledge is infallible foreknew that they would have the power to do it, and would do it. Wherefore, if I should choose to apply the name of fate to anything at all, I should rather say that fate belongs to the weaker of two parties, will to the stronger, who has the other in his power, than that the freedom of our will is excluded by that order of causes, which, by an unusual application of the word peculiar to themselves, the Stoics call Fate. |
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| 35. Avienus, Aratea, 10, 12-13, 30-32, 8, 14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gee (2013), Aratus and the Astronomical Tradition, 150 |
| 36. Macrobius, Commentary On The Dream of Scipio, 1.6.44, 1.15.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •firmicus maternus Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 120 |
| 37. Optatus of Mileve, Opera (De Schismate Donatistarum Adversus Parmenianum), 3.5-3.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •maternus, firmicus Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 220 |
| 38. Augustine, Contra Academicos, 1.6.18, 1.6.20-1.6.21, 1.7.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •firmicus maternus Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 125 |
| 39. Justinian, Novellae, 77.1.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •maternus, firmicus Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 208 |
| 40. Martianus Capella, De Nuptiis Philologiae Et Mercurii (Ed. Kopp), 2.124-2.125, 9.893, 9.898 Tagged with subjects: •firmicus maternus Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 122 |
| 41. Servius Danielis, In Aen., 1.305, 8.314 Tagged with subjects: •firmicus maternus Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 120 |
42. Strabo, Geography, 10.3.17 Tagged with subjects: •firmicus maternus Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 369 | 10.3.17. From its melody and rhythm and instruments, all Thracian music has been considered to be Asiatic. And this is clear, first, from the places where the Muses have been worshipped, for Pieria and Olympus and Pimpleia and Leibethrum were in ancient times Thracian places and mountains, though they are now held by the Macedonians; and again, Helicon was consecrated to the Muses by the Thracians who settled in Boeotia, the same who consecrated the cave of the nymphs called Leibethrides. And again, those who devoted their attention to the music of early times are called Thracians, I mean Orpheus, Musaeus, and Thamyris; and Eumolpus, too, got his name from there. And those writers who have consecrated the whole of Asia, as far as India, to Dionysus, derive the greater part of music from there. And one writer says, striking the Asiatic cithara; another calls flutes Berecyntian and Phrygian; and some of the instruments have been called by barbarian names, nablas, sambyce, barbitos, magadis, and several others. |
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| 43. Firmicus Maternus, Matheseos Libri Viii, 1.5.7 Tagged with subjects: •firmicus maternus Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 251 |
| 44. Dorotheus of Sidon, Apotelesmatica, 1.1.1-1.1.2 Tagged with subjects: •firmicus maternus Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 251 |
| 45. Manilius, Astronomica, 1.247, 1.248, 1.249, 1.250, 1.251, 1.252, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 2.48, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 2.59, 2.60-2.81, 2.63, 2.738, 2.739, 2.740, 2.741, 2.742, 2.743, 2.744, 2.745, 2.746, 2.747, 2.748, 2.749, 2.750, 2.751, 2.752, 2.753, 2.754, 2.755, 2.756, 2.757, 2.758, 2.759, 2.760, 2.761, 2.762, 2.763, 2.764, 2.765, 2.766, 2.767, 2.768, 2.769, 2.770, 2.771, 2.772, 2.773, 2.774, 2.775, 2.776, 2.777, 2.778, 2.779, 2.780, 2.781, 2.782, 2.783, 2.784, 2.785, 2.786, 2.787, 2.808, 2.809, 2.810, 2.811, 2.812, 2.813, 2.814, 2.815, 2.816, 2.817, 2.818, 2.819, 2.820, 2.821, 2.822, 2.823, 2.824, 2.825, 2.826, 2.827, 2.828, 2.829, 2.830, 2.831, 2.832, 2.833, 2.834, 2.835, 2.836, 2.837, 2.838, 2.839, 2.840, 2.856, 2.857, 2.858, 2.859, 2.860, 2.861, 2.862, 2.863, 2.864, 2.865, 2.866, 2.867, 2.868, 2.869, 2.870, 2.871, 2.872, 2.873, 2.874, 2.875, 2.876, 2.877, 2.878, 2.879, 2.880, 2.881, 2.882, 2.883, 2.884, 2.885, 2.886, 2.887, 2.888, 2.889, 2.890, 2.891, 2.892, 2.893, 2.894, 2.895, 2.896, 2.897, 2.898, 2.899, 2.900, 2.901, 2.902, 2.903, 2.904, 2.905, 2.906, 2.907, 2.908, 2.909, 2.910, 2.911, 2.912, 2.913, 2.914, 2.915, 2.916, 2.917, 2.918, 2.919, 2.920, 2.921, 2.922, 2.923, 2.924, 2.925, 2.926, 2.927, 2.928, 2.929, 2.930, 2.931, 2.932, 2.933, 2.934, 2.935, 2.936, 2.937, 2.938, 2.939, 2.940, 2.941, 2.942, 2.943, 2.944, 2.945, 2.946, 2.947, 2.948, 2.949, 2.950, 2.951, 2.952, 2.953, 2.954, 2.955, 2.956, 2.957, 2.958, 2.959, 2.960, 2.961, 2.962, 2.963, 2.964, 2.965, 2.966, 2.967, 2.968, 2.969, 2.970, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.156, 3.157, 3.158, 3.159, 3.581, 3.582, 3.583, 3.584, 3.585, 3.586, 3.587, 3.588, 3.589, 4, 4.122, 4.123, 4.124, 4.125, 4.126, 4.127, 4.128, 4.129, 4.130, 4.131, 4.132, 4.133, 4.134, 4.135, 4.136, 4.137, 4.138, 4.139, 4.140, 4.141, 4.142, 4.143, 4.144, 4.145, 4.146, 4.147, 4.148, 4.149, 4.150, 4.151, 4.152, 4.153, 4.154, 4.155, 4.156, 4.157, 4.158, 4.159, 4.160, 4.161, 4.162, 4.163, 4.164, 4.165, 4.166, 4.167, 4.168, 4.169, 4.170, 4.171, 4.172, 4.173, 4.174, 4.175, 4.176, 4.177, 4.178, 4.179, 4.180, 4.181, 4.182, 4.183, 4.184, 4.185, 4.186, 4.187, 4.188, 4.189, 4.190, 4.191, 4.192, 4.193, 4.194, 4.195, 4.196, 4.197, 4.198, 4.199, 4.200, 4.201, 4.202, 4.203, 4.204, 4.205, 4.206, 4.207, 4.208, 4.209, 4.210, 4.211, 4.212, 4.213, 4.214, 4.215, 4.216, 4.217, 4.218, 4.219, 4.220, 4.221, 4.222, 4.223, 4.224, 4.225, 4.226, 4.227, 4.228, 4.229, 4.230, 4.231, 4.232, 4.233, 4.234, 4.235, 4.236, 4.237, 4.238, 4.239, 4.240, 4.241, 4.242, 4.243, 4.244, 4.245, 4.246, 4.247, 4.248, 4.249, 4.250, 4.251, 4.252, 4.253, 4.254, 4.255, 4.256, 4.257, 4.258, 4.259, 4.260, 4.261, 4.262, 4.263, 4.264, 4.265, 4.266, 4.267, 4.268, 4.269, 4.270, 4.271, 4.272, 4.273, 4.274, 4.275, 4.276, 4.277, 4.278, 4.279, 4.280, 4.281, 4.282, 4.283, 4.284, 4.285, 4.286, 4.287, 4.288, 4.289, 4.290, 4.291, 4.292, 4.293 Tagged with subjects: •nan Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 37 |
| 46. Ptolemy, Anthologia Latina, 9.577 Tagged with subjects: •firmicus maternus, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 260 |
| 50. Anon., Acts of Thessalos, 12 Tagged with subjects: •a(n)noubion, and firmicus maternus Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 254 |
| 51. Firmicus Maternus, Matheseos, None Tagged with subjects: •nan Found in books: Isaac (2004), The invention of racism in classical antiquity, 101 |
| 52. Epigraphy, Ogis, 458 Tagged with subjects: •firmicus maternus Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 267 |
| 53. Favorinus, In Aulus Gellius Noctes Atticae, 14.1.23 Tagged with subjects: •firmicus maternus Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 150 |
| 54. Vettius Valens, Anthologia Latina, 1.1 Tagged with subjects: •firmicus maternus Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 251 |
| 55. Dorotheus, Carmen Astrologicum, 1.1.2, 1.13 Tagged with subjects: •firmicus maternus, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 255, 258 |
