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19 results for "fortuna"
1. Herodotus, Histories, 7.6, 8.77, 9.77.1 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •fortuna, cult of Found in books: Johnston and Struck (2005) 38, 298
7.6. He said this because he desired adventures and wanted to be governor of Hellas. Finally he worked on Xerxes and persuaded him to do this, and other things happened that helped him to persuade Xerxes. ,Messengers came from Thessaly from the Aleuadae (who were princes of Thessaly) and invited the king into Hellas with all earnestness; the Pisistratidae who had come up to Susa used the same pleas as the Aleuadae, offering Xerxes even more than they did. ,They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. ,Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. ,So he brought his oracles to bear, while the Pisistratidae and Aleuadae gave their opinions. 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact" When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l l After sacking shiny Athens in mad hope, /l l Divine Justice will extinguish mighty Greed the son of Insolence /l l Lusting terribly, thinking to devour all. /l /quote , quote type="oracle" l met="dact" Bronze will come together with bronze, and Ares /l l Will redden the sea with blood. To Hellas the day of freedom /l l Far-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 9.77.1. Immediately after the arrival of this woman, the men of Mantinea came when everything was already over. Upon learning that they had come too late for the battle, they were extremely upset and said that they ought to punish themselves for that.
2. Cicero, On Divination, 1.34, 2.41, 2.85-2.87 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Johnston and Struck (2005) 131, 138
1.34. Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere. 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. 2.85. Sortes restant et Chaldaei, ut ad vates veniamus et ad somnia. Dicendum igitur putas de sortibus? Quid enim sors est? Idem prope modum, quod micare, quod talos iacere, quod tesseras, quibus in rebus temeritas et casus, non ratio nec consilium valet. Tota res est inventa fallaciis aut ad quaestum aut ad superstitionem aut ad errorem. Atque ut in haruspicina fecimus, sic videamus, clarissumarum sortium quae tradatur inventio. Numerium Suffustium Praenestinorum monumenta declarant, honestum hominem et nobilem, somniis crebris, ad extremum etiam minacibus cum iuberetur certo in loco silicem caedere, perterritum visis irridentibus suis civibus id agere coepisse; itaque perfracto saxo sortis erupisse in robore insculptas priscarum litterarum notis. Is est hodie locus saeptus religiose propter Iovis pueri, qui lactens cum Iunone Fortunae in gremio sedens mammam adpetens castissime colitur a matribus. 2.86. Eodemque tempore in eo loco, ubi Fortunae nunc est aedes, mel ex olea fluxisse dicunt, haruspicesque dixisse summa nobilitate illas sortis futuras, eorumque iussu ex illa olea arcam esse factam, eoque conditas sortis, quae hodie Fortunae monitu tolluntur. Quid igitur in his potest esse certi, quae Fortunae monitu pueri manu miscentur atque ducuntur? quo modo autem istae positae in illo loco? quis robur illud cecidit, dolavit, inscripsit? Nihil est, inquiunt, quod deus efficere non possit. Utinam sapientis Stoicos effecisset, ne omnia cum superstitiosa sollicitudine et miseria crederent! Sed hoc quidem genus divinationis vita iam communis explosit; fani pulchritudo et vetustas Praenestinarum etiam nunc retinet sortium nomen, atque id in volgus. 2.87. Quis enim magistratus aut quis vir inlustrior utitur sortibus? ceteris vero in locis sortes plane refrixerunt. Quod Carneadem Clitomachus scribit dicere solitum, nusquam se fortunatiorem quam Praeneste vidisse Fortunam. Ergo hoc divinationis genus omittamus. Ad Chaldaeorum monstra veniamus; de quibus Eudoxus, Platonis auditor, in astrologia iudicio doctissimorum hominum facile princeps, sic opinatur, id quod scriptum reliquit, Chaldaeis in praedictione et in notatione cuiusque vitae ex natali die minime esse credendum. 1.34. I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets. 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] 2.85. And pray what is the need, do you think, to talk about the casting of lots? It is much like playing at morra, dice, or knuckle-bones, in which recklessness and luck prevail rather than reflection and judgement. The whole scheme of divination by lots was fraudulently contrived from mercenary motives, or as a means of encouraging superstition and error. But let us follow the method used in the discussion of soothsaying and consider the traditional origin of the most famous lots. According to the annals of Praeneste Numerius Suffustius, who was a distinguished man of noble birth, was admonished by dreams, often repeated, and finally even by threats, to split open a flint rock which was lying in a designated place. Frightened by the visions and disregarding the jeers of his fellow-townsmen he set about doing as he had been directed. And so when he had broken open the stone, the lots sprang forth carved on oak, in ancient characters. The site where the stone was found is religiously guarded to this day. It is hard by the statue of the infant Jupiter, who is represented as sitting with Juno in the lap of Fortune and reaching for her breast, and it is held in the highest reverence by mothers. 2.86. There is a tradition that, concurrently with the finding of the lots and in the spot where the temple of Fortune now stands, honey flowed from an olive-tree. Now the soothsayers, who had declared that those lots would enjoy an unrivalled reputation, gave orders that a chest should be made from the tree and lots placed in the chest. At the present time the lots are taken from their receptacle if Fortune directs. What reliance, pray, can you put in these lots, which at Fortunes nod are shuffled and drawn by the hand of a child? And how did they ever get in that rock? Who cut down the oak-tree? and who fashioned and carved the lots? Oh! but somebody says, God can bring anything to pass. If so, then I wish he had made the Stoics wise, so that they would not be so pitiably and distressingly superstitious and so prone to believe everything they hear! This sort of divining, however, has now been discarded by general usage. The beauty and age of the temple still preserve the name of the lots of Praeneste — that is, among the common people, 2.87. for no magistrate and no man of any reputation ever consults them; but in all other places lots have gone entirely out of use. And this explains the remark which, according to Clitomachus, Carneades used to make that he had at no other place seen Fortune more fortunate than at Praeneste. Then let us dismiss this branch of divination.[42] Let us come to Chaldean manifestations. In discussing them Platos pupil, Eudoxus, whom the best scholars consider easily the first in astronomy, has left the following opinion in writing: No reliance whatever is to be placed in Chaldean astrologers when they profess to forecast a mans future from the position of the stars on the day of his birth.
3. Dionysius of Halycarnassus, Roman Antiquities, 1.35.1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 46
1.35.1.  But in the course of time the land came to be called Italy, after a ruler named Italus. This man, according to Antiochus of Syracuse, was both a wise and good prince, and persuading some of his neighbours by arguments and subduing the rest by force, he made himself master of all the land which lies between the Napetine and Scylacian bays, which was the first land, he says, to be called Italy, after Italus. And when he had possessed himself of this district and had many subjects, he immediately coveted the neighbouring peoples and brought many cities under his rule. He says further that Italus was an Oenotrian by birth.
4. New Testament, Acts, 1.26 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •fortuna, cult of Found in books: Johnston and Struck (2005) 38
1.26. καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Μαθθίαν, καὶ συνκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
5. Justinian, Digest, 23.2.43-23.2.44 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 34
6. Epigraphy, Cil, None  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 541
7. Epigraphy, Igur, 3.1171  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 541
8. Epigraphy, Ils, None  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 541
9. Epigraphy, Seg, None  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 164
10. Epigraphy, Syll. , 616  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 164
11. Epigraphy, Th, 13-25, 27-30, 26  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 34
12. Epigraphy, Fira, None  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 34
13. Epigraphy, 1074, 1084, 1087A, 1074, 1079-1081, 1083-1087, 1082  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 414
14. Epigraphy, Pompei, 2-9, 1  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 45
15. Epigraphy, Cle, 579  Tagged with subjects: •fortuna, cult of Found in books: Bruun and Edmondson (2015) 641
16. Epigraphy, Ilcv, 2834  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 34
17. Epigraphy, Illrp-S, 36  Tagged with subjects: •fortuna, cult of Found in books: Bruun and Edmondson (2015) 156
18. Epigraphy, Illrp, 101-109, 152, 337, 343, 486, 709, 903, 933, 110  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015) 405
19. Epigraphy, Ig, 5.1.1165  Tagged with subjects: •fortuna primigenia, cult of Found in books: Bruun and Edmondson (2015) 164