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What the Romans Knew Piero Scaruffi Copyright 2018 • Part II
What the Romans knew Piero Scaruffi Copyright 2018 http://www.scaruffi.com/know • Part II 1 What the Romans knew Archaic Roma Capitolium Forum 2 (Museo della Civiltà Romana, Roma) What the Romans Knew • Greek! – Wars against Carthage resulted in conquest of the Phoenician and Greek civilizations – Greek pantheon (Zeus=Jupiter, Juno = Hera, Minerva = Athena, Mars= Ares, Mercury = Hermes, Hercules = Heracles, Venus = Aphrodite,…) – Greek city plan (agora/forum, temples, theater, stadium/circus) – Beginning of Roman literature: the translation and adaptation of Greek epic and dramatic poetry (240 BC) – Beginning of Roman philosophy: adoption of Greek schools of philosophy (155 BC) – Roman sculpture: Greek sculpture 3 What the Romans Knew • Greek! – Greeks: knowing over doing – Romans: doing over knowing (never translated Aristotle in Latin) – “The day will come when posterity will be amazed that we remained ignorant of things that will to them seem so plain” (Seneca, 1st c AD) – Impoverished mythology – Indifference to metaphysics – Pragmatic/social religion (expressing devotion to the state) 4 What the Romans Knew • Greek! – Western civilization = the combined effect of Greece's construction of a new culture and Rome's destruction of all other cultures. 5 What the Romans Knew • The Mediterranean Sea (Mare Nostrum) – Rome was mainly a sea power, an Etruscan legacy – Battle of Actium (31 BC) created the “mare nostrum”, a peaceful, safe sea for trade and communication – Disappearance of piracy – Sea routes were used by merchants, soldiers, -
Cultural History of the Lunar and Solar Eclipse in the Early Roman Empire
Cultural History of the Lunar and Solar Eclipse in the Early Roman Empire Richard C. Carrier The regularity and consistency of human imagination may be first displayed in the beliefs connected with eclipses. It is well known that these phenomena, to us now crucial instances of the exactness of natural laws, are, throughout the lower stages of civilization, the very embodiment of miraculous disaster.1 Fifteen hundred years have not yet passed since Greece numbered and named the stars and yet many nations today only know the heavens by their appearance, and do not yet understand why the moon fails or how it is overshadowed.2 More than fifteen hundred years separates these two remarks. Each reveals a gulf between the learned and unlearned, but for Tylor it is a contrast between today and long ago, or here and far away, while for Seneca it is a contrast between the wise and the vulgar, who live in the same time and place. For the lunar and solar eclipse is a phenomenon where the strongest and clearest divide appears between the educated Roman and the common multitude. In contrast with almost everything else in Roman experience, from earthquakes to disease, eclipses of sun and moon can be understood in their entirety, and explained with mathematical precision, without the aid of advanced technology or modern scientific methods. But to those who lacked the encouragement to employ careful observation and physical explanation, and who lacked the breadth of information available to the literate, the eclipse was the most awesome and dire event in human experience. -
Mon Reason Has Much More Affinity with the Pyrrhonian Philosophy
172 CENSURAE LIBRORUM to Aensidemus, and the reason is that they did not recognize that the epistemological use of com- mon reason has much more affinity with the Pyrrhonian philosophy. The last paper deals with the philosophical school which did not have its representative among the Greek philosophers who visited Rome in 155 BC, the Epicureanism. V. Tsouna presents the figure of Philodemus, an Epicurean philosopher whose library and scrolls were saved by the ashes of the Mount Vesuvius. At the centre of her attention is Philodemus’ ethics and moral psychology. The traditional view on the Epicurean philosophy is that it did not change during the existence of the school, but V. Tsouna shows the development of the Epicurean thought. In her essay, she places Philodemus in the frame of this development. Philodemus accepted Epicurus’ thesis that the mind is able to limit the body in the field of morality, but he perceived also the existence of some reac- tions in the body which cannot and should not be moved away. What is also important in the field of morality is that emotions and beliefs fulfil the predominant role in their generation according to Philodemus. Their specific kinds are called “bites” (δηγμός) and “pangs” (νυγμός). The paper is closed by the analysis of Philodemus’ method and its epistemological foundation. The entire book should be assessed very highly. The views defended in it are well-supported by accurate readings of the texts as well as by sound arguments. Artur Pacewicz University of Wrocław Eos XCVI 2009 ISSN 0012-7825 Katharina Volk, Manilius and his Intellectual Background, Oxford: Oxford University Press, 2009, XIV + 314 pp., ISBN 978-0-19-926522-0. -
Renaissance Anthropologies and the Conception of Man Caroline Stark
RENAISSANCE ANTHROPOLOGIES AND THE CONCEPTION OF MAN Caroline Stark Two sixteenth-century developments are credited with drastically altering the conception of man and his place in the universe, thus marking a fun- damental shift to modernity: the Protestant Reformation and subsequent Counter-Reformation, and the emergence of the New Science. This new conception of man, either as an impotent, sinful creature in need of divine grace or as a creative, active force for improving his own condition and society, would not have been possible without the earlier debate over the condition of man among Renaissance humanists.1 A number of notable humanists, including Petrarch, Facio, Manetti, and Pico della Mirandola,2 responded to the misery of man tradition, as exemplified by Pope Inno- cent III’s treatise on the misery of the human condition,3 by celebrating 1 Giovanni Gentile, Giordano Bruno e il Pensiero del Rinascimento (Florence: Le Let- tere, 1991); Eugenio Garin, “La ‘Dignitas Hominis’ e la Letteratura Patristica,” La Rinascita 1 (1938): 102–46; Giovanni Di Napoli, “ ‘Contemptus Mundi’ e ‘Dignitas Hominis’ nel Rinasci- mento,” Rivista di Filosofia Neoscolastica 48 (1956): 9–41; Paul Oskar Kristeller, Renaissance Concepts of Man, and Other Essays (New York: Harper & Row, 1972); Charles Trinkaus, “The Renaissance Idea of the Dignity of Man,” in Dictionary of the History of Ideas, ed. Philip P. Wiener (New York: Scribner, 1973), 136–47; Craven, Giovanni Pico Della Mirandola, Sym- bol of His Age: Modern Interpretations of a Renaissance Philosopher (Geneva: Droz, 1981): 21–45; Charles Trinkaus, “Themes for a Renaissance Anthropology,” in The Scope of Renais- sance Humanism, ed. -
Tennyson's Poems
Tennyson’s Poems New Textual Parallels R. H. WINNICK To access digital resources including: blog posts videos online appendices and to purchase copies of this book in: hardback paperback ebook editions Go to: https://www.openbookpublishers.com/product/944 Open Book Publishers is a non-profit independent initiative. We rely on sales and donations to continue publishing high-quality academic works. TENNYSON’S POEMS: NEW TEXTUAL PARALLELS Tennyson’s Poems: New Textual Parallels R. H. Winnick https://www.openbookpublishers.com Copyright © 2019 by R. H. Winnick This work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the work; to adapt the work and to make commercial use of the work provided that attribution is made to the author (but not in any way which suggests that the author endorses you or your use of the work). Attribution should include the following information: R. H. Winnick, Tennyson’s Poems: New Textual Parallels. Cambridge, UK: Open Book Publishers, 2019. https://doi.org/10.11647/OBP.0161 In order to access detailed and updated information on the license, please visit https://www.openbookpublishers.com/product/944#copyright Further details about CC BY licenses are available at http://creativecommons.org/licenses/by/4.0/ Digital material and resources associated with this volume are available at https://www.openbookpublishers.com/product/944#resources Every effort has been made to identify and contact copyright holders and any omission or error will be corrected if notification is made to the publisher. -
Ptolemaic Studies
The Library Chronicle Volume 1 Number 2 University of Pennsylvania Library Article 3 Chronicle June 1933 Ptolemaic Studies Rodney H. true Follow this and additional works at: https://repository.upenn.edu/librarychronicle Part of the Arts and Humanities Commons, and the Library and Information Science Commons Recommended Citation true, R. H. (1933). Ptolemaic Studies. University of Pennsylvania Library Chronicle: Vol. 1: No. 2. 21-26. Retrieved from https://repository.upenn.edu/librarychronicle/vol1/iss2/3 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/librarychronicle/vol1/iss2/3 For more information, please contact [email protected]. : the "Gerusalemme Liberata" beginning with three published in 1581 at Ferrara, Casalmaggiore, and Lyons, the last of which is especially rare. We have also a nearly complete collection in original editions of the controversial works written to criticize and defend Tasso's epic. The many editions of the "Rime" begin with those printed at Venice and at Ferrara in 1582; and the collection includes many texts of the "Aminta," beginning with the Aldine of 1581, and the first edition of "II Re Torrismondo" of Bergamo, 1587. Aside from the works of the four masters, the Library fur- nishes good facilities for the study of Italian literature and lin- guistics, especially in the sixteenth and seventeenth centuries. Of particular note is the collection of Italian lyric poets of that period, a collection which we have been gradually gathering for many years. This includes early editions of almost all the lyric poets from Serafino dall'Aquila and Tebaldeo, to Giambattista Marino and his contemporaries, as well as a valuable collection of the many anthologies printed during that period. -
Cicero on the Philosophy of Religion
CICERO ON THE PHILOSOPHY OF RELIGION: DE NATURA DEORUM AND DE DIVINATIONE. A Dissertation Presented to the Faculty of the Graduate School of Cornell University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by John Patrick Frederick Wynne January 2008 CICERO ON THE PHILOSOPHY OF RELIGION: DE NATURA DEORUM AND DE DIVINATIONE. John Patrick Frederick Wynne, Ph. D. Cornell University, 2008 Cicero wrote de Natura Deorum (dND), de Divinatione (Div.) and de Fato (Fat.) in succession and describes the latter two as continuations of the first. I argue that the three dialogues form a trilogy, in which Cicero as author indicates a stance on the material he presents (but that too little of the fragmentary Fat. remains to be useful for my purposes). There are much-debated attributions of preferences to Cicero’s propriae personae at the conclusions of dND and Div.; I take these preferences to express Cicero’s authorial stance. I examine relevant parts of the speeches to which they react and, first, make philosophical interpretations of each (often comparing other sources for Hellenistic thought) and, second, pay attention to the interaction of Cicero’s characterization of each speaker with the arguments the speaker gives. I find that Balbus in dND advocates the avoidance of superstition and the reform of religious beliefs in line with Stoic physics and that Cotta has a strong commitment to traditional Roman religious views consistent with his sceptical epistemology. Cotta’s scepticism is elusive in its details but perhaps yields a kind of fideism. I find that Quintus Cicero’s advocacy in Div. -
Caelum Ascendit Ratio: the Divinizing Role of Knowledge in Didactic Poetry from Hesiod to Manilius
CAELUM ASCENDIT RATIO: THE DIVINIZING ROLE OF KNOWLEDGE IN DIDACTIC POETRY FROM HESIOD TO MANILIUS Zackary P. Rider A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Classics. Chapel Hill 2016 Approved by: James J. O’Hara Sharon L. James William H. Race James B. Rives Zoe Stamatopoulou ©2016 Zackary P. Rider ALL RIGHTS RESERVED ii ABSTRACT Zackary P. Rider: Caelum Ascendit Ratio: The Divinizing Role of Knowledge in Didactic Poetry from Hesiod to Manilius (Under the direction of James J. O’Hara) In this dissertation, I seek to refine our understanding of the genre of didactic poetry in antiquity through examination of the relationship between knowledge and divinity as it is presented by Greek and Latin didactic poets. Focusing on the poetic portrayal of the didactic student, I argue for a continuity in the didactic poetic discourse based on a conception of the divinizing power of knowledge, and show the (quasi-)deification of the student to be a recurrent generic feature. This “deification” can take different forms, ranging from a qualified return to the mythological Golden Age where humans “lived like the gods,” as seen in Hesiod’s Just City, to the philosophical conception of ὁμοίωσις θεῷ, in which the promotion of the rational part of the soul brings humanity closer to divinity. Despite this diversity of forms, each poet can be seen self-consciously working within a shared tradition, portraying new articulations on this divinizing role in ways meant to recall poetic predecessors and offer students the potential for “a life like the gods.” Chapter 1 provides an overview of this divinization or return to a state like that of the Golden Age as it is portrayed by the Greek didactic poets Hesiod, Empedocles, and Aratus. -
A Closural Device in Lucretius' De Rerum Natura and Its Influence On
Graeco-Latina Brunensia 22 / 2017 / 1 DOI: 10.5817/GLB2017-1-4 Ending with World Destruction: a Closural Device in Lucretius’ De Rerum Natura and its Influence on Later Latin Poetry Manuel Galzerano Abstract ČLÁNKY / ARTICLES This paper will investigate a well-attested closural device in Lucretius’ De rerum natura: the recurrence of world destruction scenarios as the conclusion both to single literary passages and to single books. The argumentation will be divided into two parts. The former will examine the most important examples of this literary scheme in Lucretius’ poem (1.1104–1117; 2.1105– 1174; 6.596–607) and will define their models, their aim and their features. The latter will give some further examples of “apocalyptic” closures in Latin literature between I century BC and I century AD. The analysis of these passages will show the persistent presence of allusions to Lucretius’ poem, considered as an indisputable auctoritas of cosmic eschatological poetry. Keywords Lucretius; De rerum natura; eschatology; cosmology; sublime; rhetoric; closure; Virgil; Ma- nilius; Statius 43 Manuel Galzerano Ending with World Destruction: a Closural Device in Lucretius’ De Rerum Natura … Introduction This paper will investigate a well-attested closural device in Lucretius’ poem:1 the recur- rence of scenes of world destruction as the conclusion both to single books and to in- ternal literary passages.2 In fact, Lucretius makes systematic use of this literary scheme, which clearly represents an essential feature of the De rerum natura.3 Moreover, as it will be shown, this Lucretian scheme will be massively influential on later Latin cosmic eschatological scenes. -
Hellenistic Astrology As a Case Study of „Cultural Translation‟
HELLENISTIC ASTROLOGY AS A CASE STUDY OF „CULTURAL TRANSLATION‟ By MOONIKA OLL A dissertation submitted to the University of Birmingham for the degree of MPhil(B) in Classics and Ancient History Institute of Archaeology and Antiquity College of Arts and Law University of Birmingham September 2010 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This dissertation approaches Hellenistic astrology as a case study for 'Cultural translation' in the Greco-Roman world. 'Cultural translation' denotes here the transition of ideas and knowledge from one culture to another, making them available in the recipient culture by the „translation‟ in its broader sense, using recipient‟s own already familiar intellectual and cultural concepts. The spread of Greek culture and the adoption of non-Greek elements into it during the Hellenistic times resulted in new hybrid Hellenistic culture based at Alexandria. Around the middle of the 2nd century BC astrology in its Hellenized form appeared there as a fully developed set of doctrines that Classical authors argued to have been the discoveries of the Chaldeans. Astrology, however, was not taken over from Babylonia per se, but was an assimilation and invention at the same time. -
Plato's Visible God: the Cosmic Soul Reflected in the Heavens
Religions 2012, 3, 880–886; doi:10.3390/rel3030880 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article Plato’s Visible God: The Cosmic Soul Reflected in the Heavens George Latura 32 Hemlock Trail, Trumbull, CT 06611, USA; E-Mail: [email protected]; Tel.: +1-203-385-3884 Received: 19 July 2012; in revised form: 27 August 2012 / Accepted: 3 September 2012 / Published: 14 September 2012 Abstract: Although Plato states that the perceptible god that he describes in Timaeus is visible to the human eye, the reflection of the Cosmic Soul in the heavens has largely been explained away or forgotten in the Western mind. But Roman texts, early Christian testimony, and Imperial coins illustrate that Plato’s intersection in the heavens played a major role in Hellenistic cosmology and soteriology. Keywords: Plato; Visible God; Cosmic Soul; zodiacal light; Milky Way; intersection 1. The World Soul: Justin Martyr, Proclus and Plato In an open letter addressed to the Roman emperor Antoninus Pius, the Christian apologist Justin Martyr argued that the celestial X in Plato‘s Timaeus was a foreshadowing of the Christian cross, a shape that Plato had somehow pilfered from Moses. And the scientific discussion of the Son of God in his Timaeus—when he says: ―He arranged him as an X in the whole‖—Plato took from Moses, and spoke in similar terms. —Justin Martyr, Apology on Behalf of Christians ([1], p. 235) Here Justin conflates the Christian Son of God with Plato‘s Cosmic Soul, and he provides evidence that, in the glory days of the Roman Empire, Plato‘s Anima Mundi was seen as composed of intersecting lines in the heavens. -
MANILIUS MANILIUS the Sphere of Marcus Manilius Made and English
MANILIUS MANILIUS The Sphere of Marcus Manilius made and English poem with annotations and an astronomical appendix, by Edward Sherburne, London 1675. [Thomas Creech] The Five Books of M. Manilius, containing a system of ancient astronomy and astrology together with the philosophy of the Stoicks, London 1697. Astronomica, ed R. Bentley, London 1739 ed T. Breiter, Leipzig 1908 ed H.W. Garrod, Oxford 1911 ed A.E. Housman, London 1903-30 ed and English transl G.P. Goold, Cambridge MA and London 1977 ed G.P. Goold, Leipzig 1985. ABRY, J.-H. ‘L'astrologie a Rome. Les Astronomiques de Manilius’, Pallas, XXX, 1983, pp. 49-61. BARTALUCCI, A. ‘I sublima in Manilio (Astronomica, I. 813 sqq)’, Studi classici e ortientali, VII, 1958, pp. 116-31. BARTALUCCI, A. ‘Una fonta egizia di età tolemaica nella geografia zodiacaledi Manilio’, Studi italiani di filologia classica, XXXIII, 1961, pp.91-100. BAYET, J. ‘L’Immortalité astrale d'Auguste, ou Manilius commentateur de Virgile', Revue des études latines, XVII, 1939, pp. 141-71. BECKERT, M. ‘De M. Manilio astronomicorum poeta', Jahresbericht des königlichen Gymnasiums zu Leipzig (1890-91), Leipzig 1891. BREITER, __. ‘Die Planeten bei Manilius’, Philologus, XLIV, ____, pp. 154-____. BÜHLER, W. ‘Maniliana’, Hermes, LXXXVII, 1959, pp. 475-94. MANILIUS CLARK, A.C. ‘The Literary Discoveries of Poggio’, The Classical Review, XIII, 1899, pp. 119-30. CRAMER, A. Über die ältesten Ausgaben von Manilius’ Astronomica, Ratibor 1893. EFFE, B. ‘Labor improbus. Ein Grundgedanke der Georgica in der sicht des Manilius’, Gymnasium, LXXVIII, 1971, pp. 393-99. ELLIS, R. De editione Manilii Romana anno 1510.