| 1. Plautus, Poenulus, 443 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 72 |
| 2. Plautus, Amphitruo, 1128 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 72 |
| 3. Varro, On The Latin Language, 6.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72 |
4. Cicero, On Divination, 1.4, 1.44, 1.55, 1.72, 1.99 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 72, 89| 1.4. Et cum duobus modis animi sine ratione et scientia motu ipsi suo soluto et libero incitarentur, uno furente, altero somniante, furoris divinationem Sibyllinis maxime versibus contineri arbitrati eorum decem interpretes delectos e civitate esse voluerunt. Ex quo genere saepe hariolorum etiam et vatum furibundas praedictiones, ut Octaviano bello Cornelii Culleoli, audiendas putaverunt. Nec vero somnia graviora, si quae ad rem publicam pertinere visa sunt, a summo consilio neglecta sunt. Quin etiam memoria nostra templum Iunonis Sospitae L. Iulius, qui cum P. Rutilio consul fuit, de senatus sententia refecit ex Caeciliae, Baliarici filiae, somnio. 1.44. Quoniám quieti córpus nocturno ínpetu Dedí sopore plácans artus lánguidos, Visúst in somnis pástor ad me appéllere Pecús lanigerum exímia puchritúdine; Duós consanguineos árietes inde éligi Praeclárioremque álterum immoláre me; Deinde eíus germanum córnibus conítier, In me árietare, eoque íctu me ad casúm dari; Exín prostratum térra, graviter saúcium, Resupínum in caelo cóntueri máximum ac Mirifícum facinus: déxtrorsum orbem flámmeum Radiátum solis líquier cursú novo. Eius igitur somnii a coniectoribus quae sit interpretatio facta, videamus: 1.55. Sed quid ego Graecorum? nescio quo modo me magis nostra delectant. Omnes hoc historici, Fabii, Gellii, sed proxume Coelius: Cum bello Latino ludi votivi maxumi primum fierent, civitas ad arma repente est excitata, itaque ludis intermissis instaurativi constituti sunt. Qui ante quam fierent, cumque iam populus consedisset, servus per circum, cum virgis caederetur, furcam ferens ductus est. Exin cuidam rustico Romano dormienti visus est venire, qui diceret praesulem sibi non placuisse ludis, idque ab eodem iussum esse eum senatui nuntiare; illum non esse ausum. Iterum esse idem iussum et monitum, ne vim suam experiri vellet; ne tum quidem esse ausum. Exin filium eius esse mortuum, eandem in somnis admonitionem fuisse tertiam. Tum illum etiam debilem factum rem ad amicos detulisse, quorum de sententia lecticula in curiam esse delatum, cumque senatui somnium enarravisset, pedibus suis salvum domum revertisse. Itaque somnio comprobato a senatu ludos illos iterum instauratos memoriae proditum est. 1.72. in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit. 1.99. Caeciliae Q. filiae somnio modo Marsico bello templum est a senatu Iunoni Sospitae restitutum. Quod quidem somnium Sisenna cum disputavisset mirifice ad verbum cum re convenisse, tum insolenter, credo ab Epicureo aliquo inductus, disputat somniis credi non oportere. Idem contra ostenta nihil disputat exponitque initio belli Marsici et deorum simulacra sudavisse, et sanguinem fluxisse, et discessisse caelum, et ex occulto auditas esse voces, quae pericula belli nuntiarent, et Lanuvii clipeos, quod haruspicibus tristissumum visum esset, a muribus esse derosos. | 1.4. And since they thought that the human mind, when in an irrational and unconscious state, and moving by its own free and untrammelled impulse, was inspired in two ways, the one by frenzy and the other by dreams, and since they believed that the divination of frenzy was contained chiefly in the Sibylline verses, they decreed that ten men should be chosen from the State to interpret those verses. In this same category also were the frenzied prophecies of soothsayers and seers, which our ancestors frequently thought worthy of belief — like the prophecies of Cornelius Culleolus, during the Octavian War. Nor, indeed, were the more significant dreams, if they seemed to concern the administration of public affairs, disregarded by our Supreme Council. Why, even within my own memory, Lucius Julius, who was consul with Publius Rutilius, by a vote of the Senate rebuilt the temple of Juno, the Saviour, in accordance with a dream of Caecilia, daughter of Balearicus. [3] 1.44. At nights approach I sought my quiet couchTo soothe my weary limbs with restful sleep.Then in my dreams a shepherd near me droveA fleecy herd whose beauty was extreme.I chose two brother rams from out the flockAnd sacrificed the comelier of the twain.And then, with lowered horns, the other ramAttacked and bore me headlong to the ground.While there I lay outstretched and wounded sore,The sky a wondrous miracle disclosed:The blazing star of day reversed its courseAnd glided to the right by pathway new. 1.55. But why am I dwelling on illustrations from Greek sources when — though I cant explain it — those from our own history please me more? Now here is a dream which is mentioned by all our historians, by the Fabii and the Gellii and, most recently, by Coelius: During the Latin War when the Great Votive Games were being celebrated for the first time the city was suddenly called to arms and the games were interrupted. Later it was determined to repeat them, but before they began, and while the people were taking their seats, a slave bearing a yoke was led about the circus and beaten with rods. After that a Roman rustic had a dream in which someone appeared to him and said that he disapproved of the leader of the games and ordered this statement to be reported to the Senate. But the rustic dared not do as he was bid. The order was repeated by the spectre with a warning not to put his power to the test. Not even then did the rustic dare obey. After that his son died and the same vision was repeated the third time. Thereupon he became ill and told his friends of his dream. On their advice he was carried to the Senate-house on a litter and, having related his dream to the Senate, his health was restored and he walked home unaided. And so, the tradition is, the Senate gave credence to the dream and had the games repeated. 1.72. But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola. 1.99. In recent times, during the Marsian war, the temple of Juno Sospita was restored because of a dream of Caecilia, the daughter of Quintus Caecilius Metellus. This is the same dream that Sisenna discussed as marvellous, in that its prophecies were fulfilled to the letter, and yet later — influenced no doubt by some petty Epicurean — he goes on inconsistently to maintain that dreams are not worthy of belief. This writer, however, has nothing to say against prodigies; in fact he relates that, at the outbreak of the Marsian War, the statues of the gods dripped with sweat, rivers ran with blood, the heavens opened, voices from unknown sources were heard predicting dangerous wars, and finally — the sign considered by the soothsayers the most ominous of all — the shields at Lanuvium were gnawed by mice. |
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5. Cicero, Partitiones Oratoriae, 6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 72| 6. P. Probabile inventum ad faciendam fidem. C. Quo modo igitur duo genera ista dividis? P. Quae sine arte putantur, ea remota appello, ut testimonia; insita, quae inhaerent in ipsa re. C. Testimoniorum quae genera sunt? P. Divinum et humanum; divinum est ut oracula auspicia, ut vaticinationes et responsa sacerdotum haruspicum coniectorum; humanum, quod spectatur ex auctoritate, ex voluntate, ex oratione aut libera aut expressa, in quo insunt scripta pacta promissa iurata quaesita. | |
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| 6. Accius, Poeta, 651-662, 664-672, 663 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Santangelo (2013) 72 |
7. Ovid, Fasti, 2.557-2.568, 2.617-2.638, 5.485-5.492 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72| 2.557. dum tamen haec fiunt, viduae cessate puellae: 2.558. expectet puros pinea taeda dies, 2.559. nec tibi, quae cupidae matura videbere matri, 2.560. comat virgineas hasta recurva comas. 2.561. conde tuas, Hymenaee, faces et ab ignibus atris 2.562. aufer! habent alias maesta sepulchra faces. 2.563. di quoque templorum foribus celentur opertis, 2.564. ture vacent arae stentque sine igne foci. 2.565. nunc animae tenues et corpora functa sepulcris 2.566. errant, nunc posito pascitur umbra cibo. 2.567. nec tamen haec ultra, quam tot de mense supersint 2.568. Luciferi, quot habent carmina nostra pedes, 2.617. Proxima cognati dixere Caristia cari, 2.618. et venit ad socios turba propinqua deos. 2.619. scilicet a tumulis et, qui periere, propinquis 2.620. protinus ad vivos ora referre iuvat 2.621. postque tot amissos, quicquid de sanguine restat, 2.622. aspicere et generis dinumerare gradus, 2.623. innocui veniant: procul hinc, procul impius esto 2.624. frater et in partus mater acerba suos, 2.625. cui pater est vivax, qui matris digerit annos, 2.626. quae premit invisam socrus iniqua nurum. 2.627. Tantalidae fratres absint et Iasonis uxor 2.628. et quae ruricolis semina tosta dedit, 2.629. et soror et Procne Tereusque duabus iniquus 2.630. et quicumque suas per scelus auget opes. 2.631. dis generis date tura boni (Concordia fertur 2.632. illa praecipue mitis adesse die) 2.633. et libate dapes, ut, grati pignus honoris, 2.634. nutriat incinctos missa patella Lares. 2.635. iamque ubi suadebit placidos nox humida somnos, 2.636. larga precaturi sumite vina manu, 2.637. et bene vos, bene te, patriae pater, optime Caesar! 2.638. dicite suffuso per sacra verba mero. 23. F TER — NP 5.485. fana tamen veteres illis clausere diebus, 5.486. ut nunc ferali tempore operta vides, 5.487. nec viduae taedis eadem nec virginis apta 5.488. tempora: quae nupsit, non diuturna fuit. 5.489. hac quoque de causa, si te proverbia tangunt, 5.490. mense malum Maio nubere volgus ait. 5.491. sed tamen haec tria sunt sub eodem tempore festa 5.492. inter se nulla continuata die. | 2.557. But while these rites are enacted, girls, don’t marry: 2.558. Let the marriage torches wait for purer days. 2.559. And virgin, who to your mother seem ripe for love, 2.560. Don’t let the curved spear comb your tresses. 2.561. Hymen, hide your torches, and carry them far 2.562. From these dark fires! The gloomy tomb owns other torches. 2.563. And hide the gods, closing those revealing temple doors, 2.564. Let the altars be free of incense, the hearths without fire. 2.565. Now ghostly spirits and the entombed dead wander, 2.566. Now the shadow feeds on the nourishment that’s offered. 2.567. But it only lasts till there are no more days in the month 2.568. Than the feet (eleven) that my metres possess. 2.617. The next day has its name, Caristia, from our dear (cari) kin, 2.618. When a throng of relations gathers to the family gods. 2.619. It’s surely pleasant to turn our faces to the living, 2.620. Once away from our relatives who have perished, 2.621. And after so many lost, to see those of our blood 2.622. Who remain, and count the degrees of kinship. 2.623. Let the innocent come: let the impious brother be far, 2.624. Far from here, and the mother harsh to her children, 2.625. He whose father’s too long-lived, who weighs his mother’s years, 2.626. The cruel mother-in-law who crushes the daughter-in-law she hates. 2.627. Be absent Tantalides, Atreus, Thyestes: and Medea, Jason’s wife: 2.628. Ino who gave parched seeds to the farmers: 2.629. And Procne, her sister, Philomela, and Tereus cruel to both, 2.630. And whoever has gathered wealth by wickedness. 2.631. Virtuous ones, burn incense to the gods of the family, 2.632. (Gentle Concord is said to be there on this day above all) 2.633. And offer food, so the robed Lares may feed from the dish 2.634. Granted to them as a mark of esteem, that pleases them. 2.635. Then when moist night invites us to calm slumber, 2.636. Fill the wine-cup full, for the prayer, and say: 2.637. ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638. And let there be pleasant speech at the pouring of wine. 5.485. And soon the silent spirits were called Lemures too: 5.486. That’s the meaning of the word, that’s its force. 5.487. And the ancients closed the temples on these days, 5.488. As you see them shut still at the season of the dead. 5.489. It’s a time when it’s not suitable for widows or virgin 5.490. To wed: she who marries then won’t live long. 5.491. And if you attend to proverbs, then, for that reason too, 5.492. People say unlucky women wed in the month of May. |
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8. Plutarch, Sulla, 7.4-7.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 89| 7.4. εἶναι μὲν γὰρ ὀκτὼ ὀκτὼ before this word Sintenis 2 reads ἀνθρώπων , after Suidas. τὰ σύμπαντα γένη, διαφέροντα τοῖς βίοις καὶ τοῖς ἤθεσιν ἀλλήλων, ἑκάστῳ δὲ ἀφωρίσθαι χρόνων ἀριθμὸν ὑπὸ τοῦ θεοῦ συμπεραινόμενον ἐνιαυτοῦ μεγάλου περιόδῳ. καὶ ὅταν αὕτη σχῇ τέλος, ἑτέρας ἐνισταμένης κινεῖσθαί τι σημεῖον ἐκ γῆς ἢ οὐρανοῦ θαυμάσιον, ὡς δῆλον εἶναι τοῖς πεφροντικόσι τὰ τοιαῦτα καὶ μεμαθηκόσιν εὐθὺς ὅτι καὶ τρόποις ἄλλοις καὶ βίοις ἄνθρωποι χρώμενοι γεγόνασι, καὶ θεοῖς ἧττον ἢ μᾶλλον τῶν προτέρων μέλοντες. 7.5. τά τε γὰρ ἄλλα φασὶν ἐν τῇ τῶν γενῶν ἀμείψει λαμβάνειν μεγάλας καινοτομίας, καὶ τὴν μαντικὴν ποτὲ μὲν αὔξεσθαι τῇ τιμῇ καὶ κατατυγχάνειν ταῖς προαγορεύσεσι, καθαρὰ καὶ φανερὰ σημεῖα τοῦ δαιμονίου προπέμποντος, αὖθις δʼ ἐν ἑτέρῳ γένει ταπεινὰ πράττειν, αὐτοσχέδιον οὖσαν τὰ πολλὰ καὶ διʼ ἀμυδρῶν καὶ σκοτεινῶν ὀργάνων τοῦ μέλλοντος ἁπτομένην. ταῦτα μὲν οὖν οἱ λογιώτατοι Τυρρηνῶν καὶ πλέον τι τῶν ἄλλων εἰδέναι δοκοῦντες ἐμυθολόγουν. 7.6. τῆς δὲ συγκλήτου τοῖς μάντεσι περὶ τούτων σχολαζούσης καὶ καθημένης ἐν τῷ ναῷ τῆς Ἐνυοῦς, στρουθὸς εἰσέπτη πάντων ὁρώντων τέττιγα φέρων τῷ στόματι, καὶ τὸ μὲν ἐκβαλὼν μέρος αὐτοῦ κατέλιπε, τὸ δὲ ἔχων ἀπῆλθεν. ὑφεωρῶντο δὴ στάσιν οἱ τερατοσκόποι καὶ διαφορὰν τῶν κτηματικῶν πρὸς τὸν ἀστικὸν ὄχλον καὶ ἀγοραῖον φωνάεντα γὰρ τοῦτον εἶναι καθάπερ τέττιγα, τοὺς δὲ χωρίτας ἀρουραίους. | 7.4. 7.5. 7.6. |
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| 9. Pliny The Elder, Natural History, 8.221 (1st cent. CE - 1st cent. CE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 89 |
| 10. Censorinus, De Die Natali, 1.55 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 72 |
| 11. Festus Sextus Pompeius, De Verborum Significatione, 144.14-146.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72 |
| 12. Obsequens, De Prodigiis, 54-55 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Santangelo (2013) 72 |
| 13. Servius, Commentary On The Aeneid, 8.526 (4th cent. CE - 5th cent. CE) Tagged with subjects: •juno, sospita Found in books: Santangelo (2013) 89 |
| 14. Macrobius, Saturnalia, 1.16.16-1.16.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72 |
| 15. Lydus Johannes Laurentius, De Mensibus, 4.29 (5th cent. CE - 6th cent. CE) Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72 |
| 16. Epigraphy, Inscriptiones Italiae, 241 Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72 |
| 17. Paulus Diaconus, De Verborum Significatione, 75.23-76.5 Tagged with subjects: •juno, sospita Found in books: Rüpke (2011) 72 |
