1. Aeschines, Letters, 1.127-1.130 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • rumor (pheme) • rumour ( pheme)
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 228; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 117
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1.127 But, Demosthenes, in the case of votive offerings, houses, estates, and all dumb objects in general, I do indeed hear many names applied, ever changing, never twice the same; for in them are no actions good or bad, but the man who happens to have become connected with them, whoever he may be, gives them a name according to the greatness of his own reputation. But in the case of the life and conduct of men, a common report which is unerring does of itself spread abroad throughout the city; it causes the private deed to become matter of public knowledge, and many a time it even prophesies what is about to be. ' "1.128 to manifest and so far from being fabricated is this statement of mine, that you will find that both our city and our forefathers dedicated an altar to Common Report, as one of the greatest gods;The scholiast tells us that this altar was dedicated to commemorate news of a victory of Cimon's in Pamphylia, received at Athens the day the battle was fought. Paus. 1.17.1) attests the existence of the altar. and you will find that Homer again and again in the Iliad says, of a thing that has not yet come to pass, “Common Report came to the host;” and again you will find Euripides declaring that this god is able not only to make known the living, revealing their true characters, but the dead as well, when he says, “Common Report shows forth the good man, even though he be in the bowels of the earth;” " '1.129 and Hesiod expressly represents her as a goddess, speaking in words that are very plain to those who are willing to understand, for he says, “But Common Report dies never, the voice that tongues of many men do utter. She also is divine.”The quotation from Hesiod is from Hes. WD 763 f.; that from Euripides is not found in any of the extant plays, nor do we find the Homeric phrase in the Iliad. Indeed, the word fh/mh does not occur in the Iliad, and it is found only three times in the Odyssey(Hom. Od. 2.35; Hom. Od. 20.100, Hom. Od. 20.105), where it is used of words of ominous meaning. You will find that all men whose lives have been decorous praise these verses of the poets. For all who are ambitious for honor from their fellows believe that it is from good report that fame will come to them. But men whose lives are shameful pay no honor to this god, for they believe that in her they have a deathless accuser. 1.130 Call to mind, therefore, fellow citizens, what common report you have been accustomed to hear in the case of Timarchus. The instant the name is spoken you ask, do you not, “What Timarchus do you mean? The prostitute?” Furthermore, if I had presented witnesses concerning any matter, you would believe me; if then I present the god as my witness, will you refuse to believe? But she is a witness against whom it would be impiety even to bring complaint of false testimony. '' None |
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2. Tacitus, Annals, 4.37 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • rumor • rumour, as historical force
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 178; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 232
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4.37 Per idem tempus Hispania ulterior missis ad senatum legatis oravit ut exemplo Asiae delubrum Tiberio matrique eius extrueret. qua occasione Caesar, validus alioqui spernendis honoribus et respondendum ratus iis quorum rumore arguebatur in ambitionem flexisse, huiusce modi orationem coepit: 'scio, patres conscripti, constantiam meam a plerisque desideratam quod Asiae civitatibus nuper idem istud petentibus non sim adversatus. ergo et prioris silentii defensionem et quid in futurum statuerim simul aperiam. cum divus Augustus sibi atque urbi Romae templum apud Pergamum sisti non prohibuisset, qui omnia facta dictaque eius vice legis observem, placitum iam exemplum promptius secutus sum quia cultui meo veneratio senatus adiungebatur. ceterum ut semel recepisse veniam habuerit, ita per omnis provincias effigie numinum sacrari ambitiosum, superbum; et vanescet Augusti honor si promiscis adulationibus vulgatur."" None | sup>
4.37 \xa0About the same time, Further Spain sent a deputation to the senate, asking leave to follow the example of Asia by erecting a shrine to Tiberius and his mother. On this occasion, the Caesar, sturdily disdainful of compliments at any time, and now convinced that an answer was due to the gossip charging him with a declension into vanity, began his speech in the following vein:â\x80\x94 "I\xa0know, Conscript Fathers, that many deplored by want of consistency because, when a little while ago the cities of Asia made this identical request, I\xa0offered no opposition. I\xa0shall therefore state both the case for my previous silence and the rule I\xa0have settled upon for the future. Since the deified Augustus had not forbidden the construction of a temple at Pergamum to himself and the City of Rome, observing as I\xa0do his every action and word as law, I\xa0followed the precedent already sealed by his approval, with all the more readiness that with worship of myself was associated veneration of the senate. But, though once to have accepted may be pardonable, yet to be consecrated in the image of deity through all the provinces would be vanity and arrogance, and the honour paid to Augustus will soon be a mockery, if it is vulgarized by promiscuous experiments in flattery. <'' None |
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3. Aeschines, Or., 1.127-1.130
Tagged with subjects: • rumor (pheme) • rumour ( pheme)
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 228; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 117
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1.127 But, Demosthenes, in the case of votive offerings, houses, estates, and all dumb objects in general, I do indeed hear many names applied, ever changing, never twice the same; for in them are no actions good or bad, but the man who happens to have become connected with them, whoever he may be, gives them a name according to the greatness of his own reputation. But in the case of the life and conduct of men, a common report which is unerring does of itself spread abroad throughout the city; it causes the private deed to become matter of public knowledge, and many a time it even prophesies what is about to be. ' "1.128 to manifest and so far from being fabricated is this statement of mine, that you will find that both our city and our forefathers dedicated an altar to Common Report, as one of the greatest gods;The scholiast tells us that this altar was dedicated to commemorate news of a victory of Cimon's in Pamphylia, received at Athens the day the battle was fought. Paus. 1.17.1) attests the existence of the altar. and you will find that Homer again and again in the Iliad says, of a thing that has not yet come to pass, “Common Report came to the host;” and again you will find Euripides declaring that this god is able not only to make known the living, revealing their true characters, but the dead as well, when he says, “Common Report shows forth the good man, even though he be in the bowels of the earth;” " '1.129 and Hesiod expressly represents her as a goddess, speaking in words that are very plain to those who are willing to understand, for he says, “But Common Report dies never, the voice that tongues of many men do utter. She also is divine.”The quotation from Hesiod is from Hes. WD 763 f.; that from Euripides is not found in any of the extant plays, nor do we find the Homeric phrase in the Iliad. Indeed, the word fh/mh does not occur in the Iliad, and it is found only three times in the Odyssey(Hom. Od. 2.35; Hom. Od. 20.100, Hom. Od. 20.105), where it is used of words of ominous meaning. You will find that all men whose lives have been decorous praise these verses of the poets. For all who are ambitious for honor from their fellows believe that it is from good report that fame will come to them. But men whose lives are shameful pay no honor to this god, for they believe that in her they have a deathless accuser. 1.130 Call to mind, therefore, fellow citizens, what common report you have been accustomed to hear in the case of Timarchus. The instant the name is spoken you ask, do you not, “What Timarchus do you mean? The prostitute?” Furthermore, if I had presented witnesses concerning any matter, you would believe me; if then I present the god as my witness, will you refuse to believe? But she is a witness against whom it would be impiety even to bring complaint of false testimony. '' None |
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4. Vergil, Aeneis, 4.173-4.174
Tagged with subjects: • Fama/Rumor • Rumor/Fama • Rumour, spreads news of good fortune of Lucius • evidence; based on rumor • rumor; as evidence
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 270; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 151, 248; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 22
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4.173 Extemplo Libyae magnas it Fama per urbes— 4.174 Fama, malum qua non aliud velocius ullum;'' None | sup>
4.173 black storm-clouds with a burst of heavy hail 4.174 along their way; and as the huntsmen speed '' None |
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