| 1. Homer, Odyssey, 16.161, 19.560-19.569 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87, 96 |
2. Homer, Iliad, 1.63, 2.1-2.47, 12.243 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87 | 1.63. / if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 2.1. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.6. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.7. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.8. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.9. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.10. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.11. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.12. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.13. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.14. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.15. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.21. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.22. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.23. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.24. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.26. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.27. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.28. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.29. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.31. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.32. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.33. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.36. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.37. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.38. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.39. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.40. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.41. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.42. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.43. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.44. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.45. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.46. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.47. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 12.243. / or to the left toward the murky darkness. nay, for us, let us be obedient to the counsel of great Zeus, that is king over all mortals and immortals. One omen is best, to fight for one's country. Wherefore dost thou fear war and battle? |
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| 3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94 |
| 4. Hippocrates, On Airs, Waters, And Places, 1.1-1.4, 1.23, 1.30, 1.55, 1.57, 1.62-1.63, 1.66-1.67, 1.69-1.73, 1.75-1.76, 2.2-2.4, 2.20, 2.30, 2.34-2.35, 2.39, 2.41, 2.47-2.48, 2.71, 2.82, 3.8-3.14, 3.18-3.20, 3.38-3.44, 3.47, 4.14-4.31, 4.36, 4.39-4.40, 4.50, 4.53, 4.70-4.106, 5.19, 5.25, 5.36-5.46, 5.66, 6.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 100, 101, 102 |
5. Thucydides, The History of The Peloponnesian War, 1.118.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227| 1.118.3. αὐτοῖς μὲν οὖν τοῖς Λακεδαιμονίοις διέγνωστο λελύσθαι τε τὰς σπονδὰς καὶ τοὺς Ἀθηναίους ἀδικεῖν, πέμψαντες δὲ ἐς Δελφοὺς ἐπηρώτων τὸν θεὸν εἰ πολεμοῦσιν ἄμεινον ἔσται: ὁ δὲ ἀνεῖλεν αὐτοῖς, ὡς λέγεται, κατὰ κράτος πολεμοῦσι νίκην ἔσεσθαι, καὶ αὐτὸς ἔφη ξυλλήψεσθαι καὶ παρακαλούμενος καὶ ἄκλητος. | 1.118.3. And though the Lacedaemonians had made up their own minds on the fact of the breach of the treaty and the guilt of the Athenians, yet they sent to Delphi and inquired of the god whether it would be well with them if they went to war; and, as it is reported, received from him the answer that if they put their whole strength into the war, victory would be theirs, and the promise that he himself would be with them, whether invoked or uninvoked. |
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| 6. Varro, On The Latin Language, 6.31 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 190 |
| 7. Cicero, Letters, 5.18.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 190 |
8. Cicero, On Divination, 1.10, 1.119, 2.37, 2.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •significance, divinatory •significance, divinatory, of failed sacrifices Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 90, 169, 185| 1.10. Arcem tu quidem Stoicorum, inquam, Quinte, defendis, siquidem ista sic reciprocantur, ut et, si divinatio sit, di sint et, si di sint, sit divinatio. Quorum neutrum tam facile, quam tu arbitraris, conceditur. Nam et natura significari futura sine deo possunt et, ut sint di, potest fieri, ut nulla ab iis divinatio generi humano tributa sit. Atque ille: Mihi vero, inquit, satis est argumenti et esse deos et eos consulere rebus humanis, quod esse clara et perspicua divinationis genera iudico. De quibus quid ipse sentiam, si placet, exponam, ita tamen, si vacas animo neque habes aliquid, quod huic sermoni praevertendum putes. 1.119. Quod ne dubitare possimus, maximo est argumento, quod paulo ante interitum Caesaris contigit. Qui cum immolaret illo die, quo primum in sella aurea sedit et cum purpurea veste processit, in extis bovis opimi cor non fuit. Num igitur censes ullum animal, quod sanguinem habeat, sine corde esse posse? †Qua ille rei novitate perculsus, cum Spurinna diceret timendum esse, ne et consilium et vita deficeret; earum enim rerum utramque a corde proficisci. Postero die caput in iecore non fuit. Quae quidem illi portendebantur a dis immortalibus, ut videret interitum, non ut caveret. Cum igitur eae partes in extis non reperiuntur, sine quibus victuma illa vivere nequisset, intellegendum est in ipso immolationis tempore eas partes, quae absint, interisse. 2.37. Qui fit, ut alterum intellegas, sine corde non potuisse bovem vivere, alterum non videas, cor subito non potuisse nescio quo avolare? Ego enim possum vel nescire, quae vis sit cordis ad vivendum, vel suspicari contractum aliquo morbo bovis exile et exiguum et vietum cor et dissimile cordis fuisse; tu vero quid habes, quare putes, si paulo ante cor fuerit in tauro opimo, subito id in ipsa immolatione interisse? an quod aspexit vestitu purpureo excordem Caesarem, ipse corde privatus est? Urbem philosophiae, mihi crede, proditis, dum castella defenditis; nam, dum haruspicinam veram esse vultis, physiologiam totam pervertitis. Caput est in iecore, cor in extis; iam abscedet, simul ac molam et vinum insperseris; deus id eripiet, vis aliqua conficiet aut exedet. Non ergo omnium ortus atque obitus natura conficiet, et erit aliquid, quod aut ex nihilo oriatur aut in nihilum subito occidat. Quis hoc physicus dixit umquam? haruspices dicunt; his igitur quam physicis credendum potius existumas? 2.58. Sanguine pluisse senatui nuntiatum est, Atratum etiam fluvium fluxisse sanguine, deorum sudasse simulacra. Num censes his nuntiis Thalen aut Anaxagoran aut quemquam physicum crediturum fuisse? nec enim sanguis nec sudor nisi e corpore. Sed et decoloratio quaedam ex aliqua contagione terrena maxume potest sanguini similis esse, et umor adlapsus extrinsecus, ut in tectoriis videmus austro, sudorem videtur imitari. Atque haec in bello plura et maiora videntur timentibus, eadem non tam animadvertuntur in pace; accedit illud etiam, quod in metu et periculo cum creduntur facilius, tum finguntur inpunius. | 1.10. Why, my dear Quintus, said I, you are defending the very citadel of the Stoics in asserting the interdependence of these two propositions: if there is divination there are gods, and, if there are gods there is divination. But neither is granted as readily as you think. For it is possible that nature gives signs of future events without the intervention of a god, and it may be that there are gods without their having conferred any power of divination upon men.To this he replied, I, at any rate, find sufficient proof to satisfy me of the existence of the gods and of their concern in human affairs in my conviction that there are some kinds of divination which are clear and manifest. With your permission I will set forth my views on this subject, provided you are at leisure and have nothing else which you think should be preferred to such a discussion. 1.119. Conclusive proof of this fact, sufficient to put it beyond the possibility of doubt, is afforded by incidents which happened just before Caesars death. While he was offering sacrifices on the day when he sat for the first time on a golden throne and first appeared in public in a purple robe, no heart was found in the vitals of the votive ox. Now do you think it possible for any animal that has blood to exist without a heart? Caesar was unmoved by this occurrence, even though Spurinna warned him to beware lest thought and life should fail him — both of which, he said, proceeded from the heart. On the following day there was no head to the liver of the sacrifice. These portents were sent by the immortal gods to Caesar that he might foresee his death, not that he might prevent it. Therefore, when those organs, without which the victim could not have lived, are found wanting in the vitals, we should understand that the absent organs disappeared at the very moment of immolation. [53] 2.37. How does it happen that you understand the one fact, that the bull could not have lived without a heart and do not realize the other, that the heart could not suddenly have vanished I know not where? As for me, possibly I do not know what vital function the heart performs; if I do I suspect that the bulls heart, as the result of a disease, became much wasted and shrunken and lost its resemblance to a heart. But, assuming that only a little while before the heart was in the sacrificial bull, why do you think it suddenly disappeared at the very moment of immolation? Dont you think, rather, that the bull lost his heart when he saw that Caesar in his purple robe had lost his head?Upon my word you Stoics surrender the very city of philosophy while defending its outworks! For, by your insistence on the truth of soothsaying, you utterly overthrow physiology. There is a head to the liver and a heart in the entrails, presto! they will vanish the very second you have sprinkled them with meal and wine! Aye, some god will snatch them away! Some invisible power will destroy them or eat them up! Then the creation and destruction of all things are not due to nature, and there are some things which spring from nothing or suddenly become nothing. Was any such statement ever made by any natural philosopher? It is made, you say, by soothsayers. Then do you think that soothsayers are worthier of belief than natural philosophers? [17] 2.58. Reports, you say, were made to the Senate that there was a shower of blood, that the river Atratus actually flowed with blood and that the statues of the gods dripped with sweat. You do not think for a moment that Thales, Anaxagoras, or any other natural philosopher would have believed such reports? Sweat and blood you may be sure do not come except from animate bodies. An effect strikingly like blood is produced by the admixture of water with certain kinds of soil; and the moisture which forms on the outside of objects, as we see it on our plastered walls when the south wind blows, seems to resemble sweat. Such occurrences, which in time of war appear to the timid to be most frequent and most real, are scarcely noticed in times of peace. Moreover, in periods of fear and of danger stories of portents are not only more readily believed, but they are invented with greater impunity. |
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9. Ovid, Metamorphoses, 15.795 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •significance, divinatory, of liver Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 182| 15.795. fibra monet, caesumque caput reperitur in extis. | |
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10. Livy, History, 1.31.3-1.31.4, 2.7.2, 2.36-2.37, 2.36.3, 5.50.6, 7.6.1-7.6.3, 8.6.9-8.6.14, 8.9.1, 8.9.12, 30.38.10, 41.16.5, 41.17.5-41.17.6, 41.18, 43.13, 43.13.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89, 90, 155, 159, 167, 190| 43.13.6. duo non suscepta prodigia sunt, alterum, quod in privato loco factum esset, — palmam enatam in inpluvio suo T. Marcius Figulus nuntiabat — , alterum, quod in loco peregrino: Fregellis in domo L. Atrei hasta, quam filio militi emerat, interdiu plus duas horas arsisse, ita ut nihil eius ambureret ignis, dicebatur. | |
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11. Dionysius of Halycarnassus, Roman Antiquities, 7.68, 7.68.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89, 90 | 7.68. 7.68. 1. A few days after this the time came for the election of magistrates, and Quintus Sulpicius Camerinus and Spurius Larcius Flavus were chosen consuls by the people, the latter for the second time. Sundry disturbances fell upon the commonwealth as the result of prodigies, and these were many; for unusual sights appeared to many, and voices too were heard, though no one uttered them; births of children and cattle, so very abnormal as to approach the incredible and the monstrous, were reported; oracles were uttered in many places; and women possessed with a divine frenzy foretold lamentable and dreadful misfortunes to the commonwealth.,2. A kind of pestilence also visited the population and destroyed great numbers of cattle; however, not many persons died of it, the mischief going no farther than sickness. Some thought that these things had occurred by the will of Heaven, which was angry with them for having banished from the country the most deserving of all their citizens, while others held that nothing that took place was the work of Heaven, but that both these and all other human events were due to chance.,3. Afterwards, a certain man named Titus Latinius, being ill, was brought to the senate-chamber in a litter; he was a man advanced in years and possessed of a competent fortune, a farmer who did his own work and passed the greater part of his life in the country. This man, having been carried into the senate, said that Jupiter Capitolinus had, as he thought, appeared to him in a dream and said to him: "Go, Latinius, and tell your fellow-citizens that in the recent procession they did not give me an acceptable leader of the dance, in order that they may renew the rites and perform them over again; for I have not accepted these.",4. He added that after awaking he had disregarded the vision, looking upon it as one of the deceitful dreams that are so common. Later, he said, the same vision of the god, appearing to him again in his sleep, was angry and displeased with him for not having reported to the senate the orders he had received, and threatened him that, if he did not do so promptly, he should learn by the experience of some great calamity not to neglect supernatural injunctions. After seeing this second dream also he had formed the same opinion of it, and at the same time had felt ashamed, being a farmer who did his own work and old, to report to the senate dreams full of foreboding and terrors, for fear of being laughed at.,5. But a few days later, he said, his son, who was young and handsome, had been suddenly snatched away by death without any sickness or any other obvious cause. And once more the vision of the god had appeared to him in his sleep and declared that he had already been punished in part for his contempt and neglect of the god's words by the loss of his son, and should soon suffer the rest of his punishment.,6. When he heard this, he said, he had received the threats with pleasure, in the hope that death would come to him, weary of life as he was; but the god did not inflict this punishment upon him, but sent such intolerable and cruel pains into all his limbs that he could not move a joint without the greatest effort. Then at last he had informed his friends of what had happened, and by their advice had now come to the senate. While he was giving this account his pains seemed to leave him by degrees; and after he had related everything, he rose from the litter, and having invoked the god, went home on foot through the city in perfect health. 7.68.4. He added that after awaking he had disregarded the vision, looking upon it as one of the deceitful dreams that are so common. Later, he said, the same vision of the god, appearing to him again in his sleep, was angry and displeased with him for not having reported to the senate the orders he had received, and threatened him that, if he did not do so promptly, he should learn by the experience of some great calamity not to neglect supernatural injunctions. After seeing this second dream also he had formed the same opinion of it, and at the same time had felt ashamed, being a farmer who did his own work and old, to report to the senate dreams full of foreboding and terrors, for fear of being laughed at. |
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| 12. Seneca The Younger, Natural Questions, 2.38.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 160 |
| 13. Plutarch, Aristides, 41.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103 |
| 14. Plutarch, Sayings of The Spartans, 41.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103 |
| 15. Pliny The Elder, Natural History, 10.98, 11.186, 11.190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •significance, divinatory •significance, divinatory, of failed sacrifices •significance, divinatory, of liver Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94, 182, 185 |
| 16. Plutarch, Julius Caesar, 47.3-47.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 157 |
17. Plutarch, Otho, 4.4-4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167| 4.4. σημείων δὲ καὶ φαντασμάτων πολλῶν λεγομένων, τὰ μὲν ἄλλα φήμας ἀδεσπότους καὶ ἀμφιβόλους εἶχεν, ἐν δὲ Καπιτωλίῳ Νίκης ἐφεστώσης ἅρματι τὰς ἡνίας πάντες εἶδον ἀφειμένας ἐκ τῶν χειρῶν, ὥσπερ κρατεῖν μὴ δυναμένης, καὶ τὸν ἐν μεσοποταμίᾳ νήσῳ Γαΐου Καίσαρος ἀνδριάντα μήτε σεισμοῦ γεγονότος μήτε πνεύματος ἀφʼ ἑσπέρας μεταστραφέντα πρὸς τὰς ἀνατολάς· 4.5. ὅ φασι συμβῆναι περὶ τὰς ἡμέρας ἐκείνας ἐν αἷς οἱ περὶ Οὐεσπεσιανὸν ἐμφανῶς ἤδη τῶν πραγμάτων ἀντελαμβάνοντο. καὶ τὸ περὶ τὸν Θύμβριν δὲ σύμπτωμα σημεῖον ἐποιοῦντο οἱ πολλοὶ μοχθηρόν. ἦν μὲν γὰρ ὥρα περὶ ἣν μάλιστα οἱ ποταμοὶ πλήθουσιν, ἀλλʼ οὔπω τοσοῦτος ἤρθη πρότερον, οὐδὲ ἀπώλεσε τοσαῦτα καὶ διέφθειρεν, ὑπερχυθεὶς καὶ κατακλύσας πολὺ μέρος τῆς πόλεως, πλεῖστον δὲ ἐν ᾧ τὸν ἐπὶ πράσει διαπωλοῦσι σῖτον, ὡς δεινὴν ἀπορίαν ἡμερῶν συχνῶν κατασχεῖν. | 4.4. There were many reports of signs and apparitions, most of which were of uncertain and dubious origin; but everybody saw that a Victory standing in a chariot on the Capitol had dropped the reins from her hands, as if she had not power to hold them, and that the statue of Caius Caesar on the island in the Tiber, without the occurrence of earthquake or wind, had turned from west to east, 4.5. which is said to have happened during the time when Vespasian was at last openly trying to seize the supreme power. The behaviour of the Tiber, too, was regarded by most people as a baleful sign. It was a time, to be sure, when rivers are at their fullest, but the Tiber had never before risen so high, nor caused so great ruin and destruction. It overflowed its banks and submerged a great part of the city, and especially the grain-market, so that dire scarcity of food prevailed for many days together. |
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| 18. Seneca The Younger, Oedipus, 361 (1st cent. CE - 1st cent. CE) Tagged with subjects: •significance, divinatory, of liver Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 182 |
| 19. Statius, Siluae, 3.4.65-3.4.71 (1st cent. CE - 1st cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 92 |
| 20. Suetonius, Augustus, 29.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103, 159 |
| 21. Suetonius, Iulius, 81.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory, of failed sacrifices Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 185 |
| 22. Suetonius, Vespasianus, 7.2-7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93 |
| 23. Artemidorus, Oneirocritica, 4.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 95 |
24. Tacitus, Annals, 1.86.3, 14.22.1, 14.32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167, 169| 14.32. Inter quae nulla palam causa delapsum Camuloduni simulacrum Victoriae ac retro conversum quasi cederet hostibus. et feminae in furorem turbatae adesse exitium canebant, externosque fremitus in curia eorum auditos; consonuisse ululatibus theatrum visamque speciem in aestuario Tamesae subversae coloniae: iam Oceanus cruento aspectu, dilabente aestu humanorum corporum effigies relictae, ut Britannis ad spem, ita veteranis ad metum trahebantur. sed quia procul Suetonius aberat, petivere a Cato Deciano procuratore auxilium. ille haud amplius quam ducentos sine iustis armis misit; et inerat modica militum manus. tutela templi freti et impedientibus qui occulti rebellionis conscii consilia turbabant, neque fossam aut vallum praeduxerunt, neque motis senibus et feminis iuventus sola restitit: quasi media pace incauti multitudine barbarorum circumveniuntur. et cetera quidem impetu direpta aut incensa sunt: templum in quo se miles conglobaverat biduo obsessum expugnatumque. et victor Britannus Petilio Ceriali, legato legionis nonae, in subsidium adventanti obvius fudit legionem et quod peditum interfecit: Cerialis cum equitibus evasit in castra et munimentis defensus est. qua clade et odiis provinciae quam avaritia eius in bellum egerat trepidus procurator Catus in Galliam transiit. | 14.32. Meanwhile, for no apparent reason, the statue of Victory at Camulodunum fell, with its back turned as if in retreat from the enemy. Women, converted into maniacs by excitement, cried that destruction was at hand and that alien cries had been heard in the invaders' senate-house: the theatre had rung with shrieks, and in the estuary of the Thames had been seen a vision of the ruined colony. Again, that the Ocean had appeared blood-red and that the ebbing tide had left behind it what looked to be human corpses, were indications read by the Britons with hope and by the veterans with corresponding alarm. However, as Suetonius was far away, they applied for help to the procurator Catus Decianus. He sent not more than two hundred men, without their proper weapons: in addition, there was a small body of troops in the town. Relying on the protection of the temple, and hampered also by covert adherents of the rebellion who interfered with their plans, they neither secured their position by fosse or rampart nor took steps, by removing the women and the aged, to leave only able-bodied men in the place. They were as carelessly guarded as if the world was at peace, when they were enveloped by a great barbarian host. All else was pillaged or fired in the first onrush: only the temple, in which the troops had massed themselves, stood a two days' siege, and was then carried by storm. Turning to meet Petilius Cerialis, commander of the ninth legion, who was arriving to the rescue, the victorious Britons routed the legion and slaughtered the infantry to a man: Cerialis with the cavalry escaped to the camp, and found shelter behind its fortifications. Unnerved by the disaster and the hatred of the province which his rapacity had goaded into war, the procurator Catus crossed to Gaul. |
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25. Tacitus, Histories, 1.86, 1.86.3, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 167, 169 | 1.86. Prodigies which were reported on various authorities also contributed to the general terror. It was said that in the vestibule of the Capitol the reins of the chariot in which Victory stood had fallen from the goddess's hands, that a superhuman form had rushed out of Juno's chapel, that a statue of the deified Julius on the island of the Tiber had turned from west to east on a bright calm day, that an ox had spoken in Etruria, that animals had given birth to strange young, and that many other things had happened which in barbarous ages used to be noticed even during peace, but which now are only heard of in seasons of terror. Yet the chief anxiety which was connected with both present disaster and future danger was caused by a sudden overflow of the Tiber which, swollen to a great height, broke down the wooden bridge and then was thrown back by the ruins of the bridge which dammed the stream, and overflowed not only the low-lying level parts of the city, but also parts which are normally free from such disasters. Many were swept away in the public streets, a larger number cut off in shops and in their beds. The common people were reduced to famine by lack of employment and failure of supplies. Apartment houses had their foundations undermined by the standing water and then collapsed when the flood withdrew. The moment people's minds were relieved of this danger, the very fact that when Otho was planning a military expedition, the Campus Martius and the Flaminian Way, over which he was to advance, were blocked against him was interpreted as a prodigy and an omen of impending disaster rather than as the result of chance or natural causes. 5.13. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented. |
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| 26. Appian, Civil Wars, 2.116, 2.153, 4.110 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory, of failed sacrifices •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103, 185 |
27. Cassius Dio, Roman History, 41.61.4-41.61.5, 49.15.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 157, 159 | 41.61.4. in Tralles a palm tree grew up in the temple of Victory and the goddess herself turned about toward an image of Caesar that stood beside her; in Syria two young men announced the result of the battle and vanished; and in Patavium, which now belongs to Italy but was then still a part of Gaul, some birds not only brought news of it but even acted it out to some extent, 41.61.5. for one Gaius Cornelius drew from their actions accurate information of all that had taken place, and narrated it to the bystanders. These several things happened on that very same day and though they were, not unnaturally, distrusted at the time, yet when news of the actual facts was brought, they were marvelled at. 49.15.5. But this was mere idle talk. The people at this time resolved that a house should be presented to Caesar at public expense; for he had made public property of the place on the Palatine which he had bought for the purpose of erecting a residence upon it, and had consecrated it to Apollo, after a thunderbolt had descended upon it. Hence they voted him the house and also protection from any insult by deed or word; |
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| 28. Galen, On The Preservation of Health, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
| 29. Galen, On The Use of Parts, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 97 |
| 30. Galen, Commentary On Hippocrates' 'Aphorisms', None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 95 |
| 31. Galen, Commentary On Hippocrates' 'Prorrhetics', 1.1.5, 1.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
| 32. Galen, On My [His] Own Books, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
33. Philostratus The Athenian, Life of Apollonius, 2.37 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 102| 2.37. “καὶ μὴν καὶ τὸ μαντικὸν τὸ ἐκ τῶν ὀνειράτων, ὃ θειότατον τῶν ἀνθρωπίνων δοκεῖ, ῥᾷον διορᾷ μὴ ξυντεθολωμένη ὑπὸ τοῦ οἴνου, ἀλλ' ἀκήρατος δεχομένη αὐτὸ καὶ περιαθροῦσα: οἱ γοῦν ἐξηγηταὶ τῶν ὄψεων, οὓς ὀνειροπόλους οἱ ποιηταὶ καλοῦσιν, οὐκ ἂν ὑποκρίνοιντο ὄψιν οὐδεμίαν μὴ πρότερον ἐρόμενοι τὸν καιρόν, ἐν ᾧ εἶδεν. ἂν μὲν γὰρ ἑῷος ᾖ καὶ τοῦ περὶ τὸν ὄρθρον ὕπνου, ξυμβάλλονται αὐτὴν ὡς ὑγιῶς μαντευομένης τῆς ψυχῆς, ἐπειδὰν ἀπορρύψηται τὸν οἶνον, εἰ δ' ἀμφὶ πρῶτον ὕπνον ἢ μέσας νύκτας, ὅτε βεβύθισταί τε καὶ ξυντεθόλωται ἔτι ὑπὸ τοῦ οἴνου, παραιτοῦνται τὴν ὑπόκρισιν σοφοὶ ὄντες. ὡς δὲ καὶ τοῖς θεοῖς δοκεῖ ταῦτα καὶ τὸ χρησμῶδες ἐν ταῖς νηφούσαις ψυχαῖς τίθενται, σαφῶς δηλώσω: ἐγένετο, ὦ βασιλεῦ, παρ' ̔́Ελλησιν ̓Αμφιάρεως ἀνὴρ μάντις.” “οἶδα,” εἶπε “λέγεις γάρ που τὸν τοῦ Οἰκλέους, ὃν ἐκ Θηβῶν ἐπανιόντα ἐπεσπάσατο ἡ γῆ ζῶντα.” “οὗτος, ὦ βασιλεῦ,” ἔφη “μαντευόμενος ἐν τῇ ̓Αττικῇ νῦν ὀνείρατα ἐπάγει τοῖς χρωμένοις, καὶ λαβόντες οἱ ἱερεῖς τὸν χρησόμενον σίτου τε εἴργουσι μίαν ἡμέραν καὶ οἴνου τρεῖς, ἵνα διαλαμπούσῃ τῇ ψυχῇ τῶν λογίων σπάσῃ: εἰ δὲ ὁ οἶνος ἀγαθὸν ἦν τοῦ ὕπνου φάρμακον, ἐκέλευσεν ἂν ὁ σοφὸς ̓Αμφιάρεως τοὺς θεωροὺς τὸν ἐναντίον ἐσκευασμένους τρόπον καὶ οἴνου μεστούς, ὥσπερ ἀμφορέας, ἐς τὸ ἄδυτον αὐτῷ φέρεσθαι. πολλὰ δὲ καὶ μαντεῖα λέγοιμ' ἂν εὐδόκιμα παρ' ̔́Ελλησί τε καὶ βαρβάροις, ἐν οἷς ὁ ἱερεὺς ὕδατος, ἀλλ' οὐχὶ οἴνου σπάσας ἀποφθέγγεται τὰ ἐκ τοῦ τρίποδος. θεοφόρητον δὴ κἀμὲ ἡγοῦ καὶ πάντας, ὦ βασιλεῦ, τοὺς τὸ ὕδωρ πίνοντας: νυμφόληπτοι γὰρ ἡμεῖς καὶ βάκχοι τοῦ νήφειν.” “ποιήσῃ οὖν,” ἔφη “ὦ ̓Απολλώνιε, κἀμὲ θιασώτην;” “εἴπερ μὴ φορτικὸς” εἶπε “τοῖς ὑπηκόοις δόξεις: φιλοσοφία γὰρ περὶ βασιλεῖ ἀνδρὶ ξύμμετρος μὲν καὶ ὑπανειμένη θαυμαστὴν ἐργάζεται κρᾶσιν, ὥσπερ ἐν σοὶ διαφαίνεται, ἡ δ' ἀκριβὴς καὶ ὑπερτείνουσα φορτική τε, ὦ βασιλεῦ, καὶ ταπεινοτέρα τῆς ὑμετέρας σκηνῆς φαίνεται καὶ τύφου δὲ αὐτό τι ἂν ̔ἔχειν' ἡγοῖντο βάσκανοι.” | 2.37. And more than this, as a faculty of divination by means of dreams, which is the divines and most godlike of human faculties, the soul detects the truth all the more easily when it is not muddied by wine, but accepts the message unstained and scans it carefully. Anyhow, the explains of dreams and visions, those whom the poets call interpreters of dreams, will never undertake to explain any vision to anyone without having first asked the time when it was seen. For if it was at dawn and in the sleep of morning tide, they calculate its meaning on the assumption that the soul is then in a condition to divine soundly and healthily, because by then it has cleansed itself of the stains of wine. But if the vision was seen in the first sleep or at midnight, when the soul is still immersed in the lees of wine and muddied thereby, they decline to make any suggestions, and they are wise. And that the gods also are of this opinion, and that they commit the faculty of oracular response to souls which are sober, I will clearly show. There was, O king, a seer among the Greeks called Amphiaros. I know, said the other; for you allude, I imagine, to the son of Oecles, who was swallowed up alive by the earth on his way back from Thebes. This man, O king, said Apollonius, still divines in Attica, inducing dreams in those who consult him, and the priests take a man who wishes to consult him, and they prevent his eating for one day, and from drinking wine for three, in order that he may imbibe the oracles with his soul in a condition of utter transparency. But if wine were a good drug of sleep, then the wise Amphiaros would have bidden his votaries to adopt the opposite regimen, and would have had them carried into his shrine as full of wine as leather flagons. And I could mention many oracles, held in repute by Greeks and barbarians alike, where the priest utters his responses from the tripod after imbibing water and not wine. So you may consider me also as a fit vehicle of the god, O king, along with all who drink water. For we are rapt by the nymphs and are bacchantic revelers in sobriety. Well, then, said the king, you must make me too, O Apollonius, a member of your religious brotherhood. I would do so, said the other, provided only you will not be esteemed vulgar and held cheap by your subjects. For in the case of a king a philosophy that is at once moderate and indulgent makes a good mixture, as is seen in your own case; but an excess of rigor and severity would seem vulgar, O king, and beneath your august station; and, what is more, it might be construed by the envious as due to pride. |
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| 34. Philostratus The Athenian, Lives of The Sophists, 509, 581, 583-585, 582 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 102 |
| 35. Aelius Aristides, Orations, 2.62-2.63, 2.65, 43.1-43.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 101 |
| 36. Marinus, Vita Proclus, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 92 |
| 37. Macrobius, Saturnalia, 1.16.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 190 |
| 38. Theodosius Ii Emperor of Rome, Theodosian Code, 16.10.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 172 |
| 39. 'Pliny The Younger, Ep., 1.18 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87 |
| 40. Galen, On Regimen In Health (Ad In Hipp. Epid., None Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93 |
41. Vergil, Aeneis, 2.279, 3.175, 6.893-6.898 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87, 94 | 2.279. priest unto Neptune, was in act to slay 3.175. he slew the victims for each altar's praise. 6.893. Thy kindred accent mingling with my own? 6.894. I cherished long this hope. My prophet-soul 6.895. Numbered the lapse of days, nor did my thought 6.896. Deceive. 0, o'er what lands and seas wast driven 6.897. To this embrace! What perils manifold 6.898. Assailed thee, 0 my son, on every side! |
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| 42. Velleius Paterculus, Roman History, 2.70, 2.81.3 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103, 159 |
| 43. Epigraphy, Lidonnici, None Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 101 |
| 45. Libanius, De Mort. Pers., 1534.4 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103 |
| 46. Zonaras, Poroi, 7.26 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89 |
| 47. Galen, Cur. Ven. Sect., None Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
| 48. Galen, De Praecogn., None Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
| 50. Valerius Maximus, Memorable Deeds And Sayings, 1.5.9, 1.6.13, 1.7, 1.7.3-1.7.4 Tagged with subjects: •significance, divinatory •significance, divinatory, of failed sacrifices Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89, 103, 185, 190 |
| 51. Galen, Meth. Med., None Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
| 52. Galen, Subfig. Emp., 10 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 97 |
| 53. Hippocratic Corpus, Epistulae, None Tagged with subjects: •nan Found in books: nan nan |
| 55. Galen, Facult. Natural., None Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93 |
| 56. Hippocratic Corpus, Regimen Iv, 87 Tagged with subjects: •significance, divinatory Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93 |
| 57. Galen, Loc. Aff., None Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96 |
