Showing posts with label Latin today. Show all posts
Showing posts with label Latin today. Show all posts

Friday, February 10, 2012

Romae ningit


ningit or ninguit, ebat, nxit, 3, v. n. [Gr. nifei; cf. nix…], it snows. I Lit. ningit… cum ninxerit caelestium molem mihi… – (b) in the pass. form: torum istud spatium, qua pluitur et ninguitur… * II. Transf. to shower down, scatter: ningunt rosarum Floribus Lucr. 2, 627.
*ningor, oris, m. [ningo], a fall of snow

Thursday, January 19, 2012

Lessons from Greek mythology


[Orestes, middle, attacks Clytemnestra, right]

I spotted this in the sports section of the paper last year, but what with one thing and another didn't get around to posting it. It just goes to show how useful a knowledge of our classical heritage can be in everyday life.
In June, in reference to the adultery committed by the English soccer player Ryan Giggs with his brother's wife, TFF posed the throwaway question, "Is it worse for a man to sleep with his brother's wife, or his wife's sister? Discuss." Well, I never. I was overwhelmed with responses. Most tended to agree with me that "brother's wife", is worse; some said I would have to ask an AFL player of the ilk of Wayne Carey; although David Scott identified that the worst of all would be when your brother's wife is also your wife's sister.

The last word, however, goes to reader Bruce Hyland, who has what I think is an uncomfortably well-thought-out and referenced position on this. "The Greeks," he writes, "held that an offence against a blood relative was far more serious than an offence against a relative who was not blood-kin. Hence, Clytemnestra's murder of her husband, Agamemnon, was less heinous than Orestes's revenge killing of Clytemnestra, because Clytemnestra and Agamemnon were not blood relatives, whereas Orestes was Clytemnestra's [and Agamemnon's] son and, thus, the closest blood-kin. It follows that sleeping with one's brother's wife is beyond the pale, whereas sleeping with one's wife's sister may be regarded as a trivial peccadillo."

Sunday, October 02, 2011

Latin for tweet?

I'm not on twitter myself, and haven't really contemplated what the Latin for to tweet might be. The editorial in yesterday's Sydney Morning Herald suggested frigere, in this short post script:
THE 18th-century philosopher Bishop Berkeley thought things existed only if they were perceived. In all modesty we wish to propose a variant of this doctrine: people exist only if they tweet, or esse est frigere, for those who prefer their axioms in questionable Latin. The basis for this is our report that social scientists have plotted the mood of the whole world from Twitter.

After examining half a billion tweets and tallying up when people tweet positive and negative words, they conclude that most of us wake up happy, then things go downhill through the work day until knock-off time, when tweeters resume their early bounciness. This astonishing finding is all well and good, but what about people who don't tweet? Might their mood swings be in the opposite direction? Here our axiom springs into action. Either they are the same as the twitterers, in which case they are superfluous, or they are different but undetectable, in which case who cares? ... All together now: frigo ergo sum. I tweet, therefore I am.
I was a bit puzzled by this verb, and admit I had to look it up to see what it meant. Here's the definition according to William Whitaker's Words (I'm on holidays and don't have a real dictionary with me):

frigo, frigere, frixi, frictus: to roast, parch, fry

I'm not sure how they chose this verb, given that definition. Perhaps there's another meaning not given on-line, or perhaps there's some joke I'm not getting. In either case I would have thought pipiare or titiare (which both describe the sounds birds make) would have been a better choice. Any other suggestions?

UPDATE: unsurprisingly, someone else has already given this some thought. Here are the Rogue Classicist's (who is actually on twitter and has much more authority than I on such matters) suggestions. While I was raeding this I was also distracted by this post, which reminded me of why I love Boris Johnson so much.

Thursday, August 25, 2011

You can't dream in Latin...

Here are a couple of podcasts that have caught my attention over the last week from ABC Radio, one from 702 Sydney, the other from Radio National. The first is a brief look at the Oracle of Delphi, the second a longer discussion of Latin's influence on the western world.

Saturday, January 01, 2011

Saturday, December 25, 2010

Tuesday, February 24, 2009

Warren Buffet, Horace and Ovid

I was reading something a couple of weeks ago (though I can't for the life of me remember what), and came across a quote from Warren Buffet (currently the world's richest person) that stuck in my head. He said something along the lines of that he had made so much money by being cautious when everyone else is greedy, and by being greedy when everyone else is cautious. Good on him.

A few days later I happened to be reading a Horace poem which contains a similar idea:

auream quisquis mediocritatem
diligit, tutus caret obsoletis
ordibus tecti, caret invidenda
sobrius aula.

saepius ventis agitatur ingens

pinus et celsae graviore casu
decidunt turres feriuntque summos
fulgura montis.

sperat infestis, metuit secundis
alteram sortem bene praeparatum
pectus.

Whoever cherishes the golden middle-way
will safely avoid the squalor of the slums
and will soberly avoid the palace
which brings only jealousy.

Often a huge pine tree is uprooted by the winds,
and tall towers fall with more serious
consequences, and lightning strikes
the highest mountains.

When times are tough, the well prepared heart
hopes for a change of fate, and, when they are favourable,
fears it.
(Horace, Odes II.10)

The idea of the 'golden middle-way' (auream... mediocritatem) was particularly dear to the Romans (especially Stoics), who took the story of Daedalus and Icarus as a kind of parable on the dangers of excess:

instruit et natum 'medio' que 'ut limite curras,
Icare,' ait 'moneo, ne, si demissior ibis,
unda gravet pennas, si celsior, ignis adurat...
me duce carpe viam!'

He fitted his son with the wings and said to him 'I warn you, Icarus, to fly on the middle course, so that, if you fly too low, the waves won't weigh down your wings, nor, if you fly too high, will the sun's fire burn them... With me as your leader, take to the sky!

(Ovid, Metamorphoses VIII.203ff)
Related Posts

Friday, December 19, 2008

Merry Christmas!

Christmas holidays start for me today, so posting will be a bit slow for the next month or so (actually it will probably be pretty normal, given it's been pretty slow for the last month as well). A merry Christmas and a safe, relaxing, enjoyable holiday to all (if there's still anyone out there).

For your enjoyment over the festive season, here are a couple of Latin Christmas carols; a tarditional one, originally written in Latin, and one of my personal favourites, and a not so traditional one, originally written in English, but translated into Latin by someone with too much time on their hands.

Veni, veni Emmanuel!
Captivum solve Israel,
qui gemit in exsilio,
privatus Dei Filio.

CHORUS
Gaude, gaude; Emmanuel
nascetur pro te, Israel.

Veni, O Jesse virgula!
Ex hostis tuos ungula,
de specu tuos tartarie
duc et antro barathri.

CHORUS

Veni, veni O Oriens!
Solare nos adveniens,
noctis depelle nebulas
dirasque noctis tenebras.

CHORUS

Veni, Clavis Davidica!
Regna reclude caelica!
Fac iter tutum superum
et claude vias inferum.

CHORUS

Veni, veni Adonai!
Qui populo in Sinai
legem dedisti vertice,
in Maiestate gloriae.

CHORUS

Veni, O Sapientia!
Quae hic disponis omnia,
veni, viam prudentiae
ut doceas et gloriae.

CHORUS

Veni, veni, Rex gentium!
Veni, Redemptor omnium,
ut salvas tuos famulos
peccati sibi conscios.

CHORUS



Reno erat Rudolphus
Nasum rubrum habebat;
Si quando hunc videbas,
Hunc candere tu dicas.

Omnes renores alii
Semper hunc deridebant;
Cum misero Rudolpho
In ludis non ludebant.

Santus Nicholas dixit
Nocte nebulae,
"Rudolphe, naso claro
Nonne carrum tu duces?"

Tum renores clamabant,
"Rudolphe, delectus es!
Cum naso rubro claro
Historia descendes!"

You can find all these and more at this site.

Thursday, November 06, 2008

Yr 12 lesson; Rhetoric now and then

The NSW HSC syllabus includes a list of stylistic features and literary terms with which you should be familiar, to help you describe and analyse the style of the Latin authors we read together. We've already seen many of these features in context, particularly in the speeches of Cicero, who was without doubt one of the greatest Roman orators.

To help us become a bit more familiar with some of these rhetorical techniques, go to the syllabus and read over the list you'll find there (on pages 32-7). If any of the explanations are a bit unclear, have a look at this site, which gives a definition of a variety of rhetorical terms, along with examples.

Then go and read Barack Obama's victory speech and see how many of these rhetorical techniques you can identify in it.

In a word document, make a list of all the techniques you can find, including examples, and email it to me at the end of the lesson.

Tuesday, August 26, 2008

Juno

I saw the film Juno the other day, and really enjoyed it. In one part of the movie Juno explains how she got her name:

Juno: My dad had this weird obsession with Roman or Greek mythology or something and he decided to name me after Zeus' wife.

Mark: Zeus' wife?

Juno: Yeah and I mean Zeus had tons of lays but I'm pretty sure Juno was his only wife. And apparently she was supposed to be super beautiful but really mean, like Diana Ross.
The name fits Juno's character well, I think; she's beautiful, but has the potential to be pretty cruel. That's not the only way in which it's an appropriate name though- Juno (Hera in Greek) was also the Roman goddess responsible for childbirth.

In the Aeneid the goddess Juno plays the role of Aeneas' tormentor, opposing him at every turn. Her jealousy is based on her hatred of the Trojans, stemming from Paris' rejection of her in favour of Venus (Aphrodite). At the very beginning of the poem she is described in this way:

cum Iuno, aeternum servans sub pectore vulnus,
haec secum: 'Mene incepto desistere victam,
nec posse Italia Teucrorum avertere regem?
Quippe vetor fatis...
Ast ego, quae divum incedo regina, Iovisque
et soror et coniunx, una cum gente
tot annos bella gero!'

Juno brooded, still nursing the eternal wound deep in her breast: 'Am I to admit defeat and give up my attempt to keep the king of the Trojans away from Italy? So what if the fates do not approve... Here am I, the queen of the gods, the sister of Jupiter and his wife, and I have waged war all these years against a whole race of men!'

At the end of the Aeneid Juno has somewhat of a change of heart. Jupiter convinces her that it is Aeneas' fate to defeat his enemy Turnus and to establish a city whose descendents will one day rule the world, and that not even the gods can change these things. Juno gives in, but asks for a few conditions of her own:

'et nunc cedo equidem pugnasque exosa relinquo.
illud te... obtestor...
ne vetus indigenas nomen mutare Latinos
neu Troas fieri iubeas Teucrosque vocari...
sit Latium, sint Albani per saecula reges,
sit Romana potens Itala virtute propago:
occidit, occideritque sinas cum nomine Troia.'

'And now I give in, and withdraw from these battles which I hate so much. But I entreat you... do not command the Latins to change their ancient name in their own land, to become Trojans and be called Teucrians... Let Latium live on, let there be Alban kings throughout the ages, let the Roman stock be powerful with Italian courage: Troy has died, let its name stay buried.'

And she gets her way; Jupiter replies:

'es germana Iovis Saturnique altera proles, irarum
tantos volvis sub pectore fluctus.
verum age et inceptum frustra summitte furorem:
do quod vis, et me victusque volensque remitto.
sermonem Ausonii patrium moresque tenebunt...
faciamque omnis uno ore Latinos....
nec gens ulla tuos aeque celebrabit honores.'

'You are the sister of Jupiter and the second child of Saturn, such waves of anger do you set rolling deep in your heart. But come now, lay aside this fury that arose in vain. I grant what you wish. I yield. I relent of my own free will. The people of Ausonia will keep the speech of their fathers and their ancient ways... I will make them all Latins, speaking one tongue... and no other race will be their equals in paying you honor.'

Related posts:

Friday, July 25, 2008

hic et nunc habitat felicitas


When I got back from holidays recently, I was surprised to find this graffito on a wall near my house. There can't be too many Latin scholars living nearby, but I swear it wasn't me.

Sadly, it's been removed already- felicitas has been forced to find a new home.

Friday, June 20, 2008

Catullus and Seinfeld

The other day while marking some year 12 essays I had a revelation. It struck me that Catullus’ poetry is a lot like the TV show Seinfeld, while Horace’s is more like Sex and the City. Let me explain.

Seinfeld was a show which claimed to be about nothing, but in fact was about lots of stuff- based around the everyday lives and relationships of four friends. Sex and the City on the over hand claimed to be revolutionary television, but when you stripped away the rhetoric it too was about the everyday lives and relationships of four friends.

Catullus claims in his introductory poem that his poetry is also about nothing when he calls his poems mere trifles (‘nugas’). What I think he means is that his poetry doesn’t deal with any of the subjects which were considered in his time to be serious and important; subjects like mythology, gods, heroes, wars, history and even philosophy. Rather his poems are (generally) about his everyday life and relationships. Catullus was not the first to write this kind of poetry, he was heavily influenced by the Alexandrian poets of 200 or so years before (especially Callimachus)

On the other hand, Horace (in Ode III.30, a kind of epilogue, reflecting on his own poetic achievements) claims to have completed in his poetry a monument more lasting than bronze (‘aere perennius’) which will ensure his immortality as long as Rome exists. His boast rests on the assertion that he was the first (‘princeps’) to bring Greek poetry to Rome – though this is not strictly accurate. Catullus and the other poetae novi (whose work is for the most part sadly lost) also experimented with Greek themes, forms, meters and conventions in the same way that Horace did.

So, like Seinfeld, Catullus claims that his poems are nothing, when really they are something, and Horace, like Sex and the City, claims that his poems are revolutionary, when really they are heavily indebted to what has gone before.

[Disclaimer: I have never actually watched an episode of Sex and the City - this is just the impression I get of the show]

Friday, May 23, 2008

fusionman

I hope that fusionman has read the story of Daedalus and Icarus in Ovid's metamorphoses, and takes Daedalus' wise advice:

instruit et natum “medio” que “ut limite curras,
Icare,” ait “moneo, ne, si demissior ibis,
unda gravet pennas, si celsior, ignis adurat
inter utrumque vola. nec te spectare Booten
aut Helicen iubeo strictumque Orionis ensem:

me duce carpe viam!”

Daedalus equips his son, and says "Icarus, I warn you to fly by the middle course, so that the waves won't weigh down your wings, if you go too low, and so that the fire of the sun won't burn them, if you fly too high; fly between the two. I order you not to look at the bear-watcher, nor Helike, nor the drawn sword of Orion: take to the sky with me as your leader."

Of course, we all know what happened next:

cum puer audaci coepit gaudere volatu
deseruitque ducem, caelique cupidine tactus
altius egit iter. rapidi vicinia solis
mollit odoratas, pennarum vincula, ceras:
tabuerant cerae; nudos quatit ille lacertos
remigioque carens non ullas percipit auras,
oraque caerulea patrium clamantia nomen
excipiuntur aqua, quae nomen traxit ab illo.


The boy began to revel in his daring flight, and deserted his leader, and touched with a longing for the heavens, he steered his course higher. The nearness of the scorching sun softened the sweet-smelling wax, the bonds of the feathers: the wax melted; he shakes his bare arms, but lacking the power of his wings he cannot catch any air, and his mouth, calling the name of his father, is swallowed up by the dark-blue sea which now bears his name.

[Ovid, Metamorphoses VIII.204-9, 223-30]

Friday, March 07, 2008

eternally cool

I discovered (thanks to rogue classicum) a funky new site the other day. It's a collection of lots of random but cool things to do with Rome- in the present as well as the past. Recent posts include Romans of the past as lego figures (see here for more), a chocolate coliseum and a pair of cons painted in the style of a Greek vase.

10 points if you can identify the mythological character depicted above- no cheating!

Wednesday, February 06, 2008

Meditations

Over the holidays I took great pleasure in dipping in and out of Marcus Aurelius' Meditations (a very kind Christmas present). It turns out I wasn't the only one; Canadian author Yann Martel (who wrote Life of Pi- one of the best books I've read in the past few years) has been sending the Canadian prime minister a book every fortnight- accompanied by his own reflections on each book. He has also been publishing the letters on this website. As his 22nd book for the prime minister he chose the Meditations.

The whole letter is well worth reading; here is just a short extract:

The case of Rome is worth studying. How a small town on a river became the center of one of the mightiest empires the world has known, eventually dominating thousands of other small towns on rivers, is a source of many lessons. That Rome was mighty is not to be doubted. The sheer size the empire achieved is breathtaking: from the Firth of Forth to the Euphrates, from the Tagus to the Rhine, spilling over into Northern Africa, for a time the Romans ruled over most of the world known to them. What they didn’t rule over wasn’t worth having, they felt: they left what was beyond their frontiers to “barbarians”.

Another measure of their greatness can be found in the Roman influences that continue to be felt to this day. Rome’s local lingo, Latin, became the mother language of most of Europe, and Italian, French, Spanish and Portuguese are still spoken all over the world. (The Germanic hordes beyond the Rhine, meanwhile, have managed to sponsor only one international language, albeit a successful one, English.) We also owe the Romans our calendar, with its twelve months and 365 1/4 day years; three days in our week hark back to three Roman days—Moonday, Saturnday and Sunday; and though we now use the Roman number system (i, ii, iii, iv, v, vi...) only occasionally, we use their 26-letter alphabet constantly.

Despite their power and might, another lesson about the Roman Empire forces itself upon us: how it’s all gone. The Romans reigned far and wide for centuries but now their empire has vanished entirely. A Roman today is simply someone who lives in Rome, a city that is beautiful because of its clutter of ruins. Such has been the fate of all empires: the Roman, the Ottoman, the British, the Soviet, to name only a few European empires. Which will be the next empire to fall, the next to rise?

[Thanks to rogueclassicum for bringing this to my attention]

Tuesday, February 05, 2008

The keys to inner calm...

A read a great little book towards the end of my holidays, called Dating Aphrodite: Modern Adventures in the Ancient World, by Australian Luke Slattery. It's a collection of short reflections on the influence of the Classical world on our times and on the author himself, and some very insightful thoughts on what we can learn from the Greeks and Romans today.

One of the most interesting chapters was called The Good Life, where Slattery discusses Stoic, Epicurean and Sceptic philosophy in a really accessible way. Here's a short taste:

The symptoms of anxiety are too common to categorise, yet they manage to sustain the psychiatric profession, the pharmaceutical industry, and perhaps late capitalism itself. Where would the market be without consumer therapy? Many seek answers in the New Age: in Eastern religions, Celtic earth worship, dubious gurus, dietary fads, crystals self-help manuals, spas, colonic irrigation. In reality the keys to inner calm are where they have always been- hanging by the door to Western Civilisation.

Stoicism and Epicureanism are worthy of re-examinationand rehabilitation in our restive anxious age. These two antagonistic creeds - an argument between body and soul, pleasure and virtue - are not easily reconciled. Nevertheless, it is possible to negotiate between them a pact that meets concrete human needs... The unfettered energies of Scepticism give us the confidence to put such famously antagonistic creeds to work in a united cause. After all, a truly therapeutic philosophy of life has first to align itself with the vicissitudes of life.

Epicureanism is a philosophical shelter which nourishes the fraternal bonds between men and women, because friendship, in the words of Epicurus, 'dances around the world, announcing to us all that we should bestir ourselves for the enjoyment of happiness'. The Stoic, on the other hand, has no need of a physical sanctuary; for the wise, the tranquil self is retreat enough. The aim of Stoic meditation, though Marcus Aurelius, was to 'send you back without repugnance' to life. Armed with the shield of Stoicism we advance upon life; lured by Epicureanism we retreat and repair. Zeno and Epicurus may have been opponents in the ancient world, but to me they are the most companionable of rivals: encountered long ago at a time of illness, I think of them as physicians of the soul.

Thursday, December 20, 2007

Saturnalia


The other day marked the start of the Roman festival of Saturnalia- a celebration associated with the god Saturn, and often thought of as the Romans' version of Christmas. Saturnalia has three important features in common with Christmas:


  • The timing; Saturnalia was not on exactly the same date as Christmas, but it was in late December (17th-23rd) which is close enough.

  • The food; Saturnalia was celebrated with lots of eating and drinking, just like Christmas is today (at least in my family).

  • The presents; Romans gave each other small gifts at the time of the festival. The poet Martial mentions as presents a pig, a parrot, dice, knuckle bones, moneyboxes, combs, toothpicks, a hat, a hunting knife, an axe, lamps, balls, perfumes, pipes, a sausage, tables, cups, spoons, items of clothing, statues, masks, and books (among other things).

But what characterised Saturnalia most of all was the role reversal of slave and free. Freeborn Romans would wear the pileus- a hat usually only worn by freedmen, and slaves would recline at luxurious banquets, waited upon by their masters. During this time slaves were also permitted to gamble, and could not be punished by their masters. It was a time of general relaxation, enjoyment and hilarity, much enjoyed by the Roman people- Catullus calls Saturnalia the best of days (die... optimo dierum) and attempts by the emperors Augustus and Caligula to shorten the celebrations failed, due to overwhelming popular support.


Here are two Roman accounts of Saturnalia, one from Seneca the younger, the other from Macrobius:



December est mensis: cum maxime civitas sudat. ius luxuriae publice datum est; ingenti apparatu sonant omnia, tamquam quicquam inter Saturnalia intersit et dies rerum agendarum.

It is now the month of December, when the whole city sweats. The right of luxury is given to all people; everywhere you can hear the sound of great preparations, as if there were some real difference between the days devoted to Saturn and those for doing normal business.


(Epistulae Morales II.XVIII)


inter haec servilis moderator obsequii ammonet dominum familiam pro sollemnitate annui moris epulatam. hoc enim festo religiosae domus prius famulos instructis tamquam ad usum domini dapibus honorant: et ita demum patribus familias mensae apparatus novatur.

Meanwhile the head of the slave household came to tell his master that the household had feasted according to the annual ritual custom. For at this festival, in houses that keep to proper religious usage, they first of all honour the slaves with a dinner prepared as if for the master; and only afterwards is the table set again for the head of the household.


(Saturnalia I.XXIV.22)

Thinkers rather than droids

An eloquent article from a Latin student who has just completed his HSC, on the benefits of studying the Classics.

There's also a documentary on the vigiles on the ABC tonight at 8:35 which looks interesting, called the Guardians of Rome. You can watch a review of it here.

Tuesday, October 23, 2007

Lysistrata

I missed this stunt when it first came out, but I came across it in a copy of the Green Voice which I found on the train last week, and thought it was worth putting up here.

On the Sunday of the APEC weekend, Greens MP Ian Cohen took to the seas off Bondi in an action directed at APEC spouses, asking them to withhold sex until their husbands or wives stop all war and commit to binding greenhouse targets. Ian paddled out surrounded by police (on jet skis this time) to reveal a novel but historically proven message.

In keeping with the universal concept of survival ‘Make Love Not War’- Ian painted one word onto his surfboard and paddled through the waves.

The APEC spouses having lunch at the Bondi Icebergs were invited to consider a simple but potent word displayed by Ian from the water: ‘LYSISTRATA

“Aristophanes wrote this tale about women who had grown weary of war. Led by Lysistrata, they succeeded where other aspirational strategies had failed,” Ian explained to waiting media. “My goal today was to place firmly in the minds of the political partners this ancient Greek play, which features the women of Greece going on a sex strike to prevent their husbands going to war.”

“It worked in Ancient Greece. It can work today. Spouses withholding sexual favours can change the world for the better.”

Friday, August 31, 2007

defectiones lunae


I enjoyed very much watching the lunar eclipse we had in Sydney earlier this week. It's interesting that such a natural and well understood phenomenon can inspire such excitement and wonder. Lots of natural events (eg earthquakes, volcanoes) were mysteries to the Romans, but eclipses, of both the sun and the moon were things they could not only understand, but even predict.

Lots of Roman writers mention eclipses- Pliny in his Natural History, Seneca in his Natural Questions, and even Cicero refers to them from time to time. Here's one example from Cicero's De Republica, part of a conversation between Scipio Aemilianus and his nephew Tubero:

Scipio: I remember when my father was consul in Macedonia and we were in camp (I was quite young at the time), our army was troubled with superstitious fear because on a clear night the bright full moon suddenly failed. Galus was then our staff officer, about a year before he was elected consul. On the next day, without any hesitation, he made a public statement in the camp to the effect that this was not an omen; it had happened then, and would continue to happen at fixed times in the future, when the sun was in a position from which its light could not reach the moon.... He relieved those desperately worried worried soldiers from groundless superstition and fear...

Something of that kind also happened in the great war which was fought with such ferocity between Athens and Sparta. When an eclipse of the sun brought sudden darkness, and the Athenians' minds were in the grip of panic, the great Pericles is said to have told his fellow citizens a fact which he had heard from his former tutor Anaxagoras, namely that this thing invariably happened at fixed intervals when the entire moon passed in front of the sun's orb; and so, while it did not occur at every new moon, it could not occur except in that situation...

At that time it was a new and unfamiliar idea that the sun was regularly eclipsed when the moon came between it and the earth- a fact which was reputedly discovered by Thales of Miletus. On a later occasion the point was also made by our own Ennius. He writes that about three hundred and fifty years after the foundation of Rome:

On June the fifth the moon and night blocked out
The sun.

In this area there is so much scientific sophistication that earlier solar eclipses are calculated from this day (recorded by Ennius and the Major Annals) right back to the one which occurred on July the seventh in the reign of Romulus. In that darkness nature carried Romulus off to a normal death; yet we are told that on account of his valour he was raised to heaven.


The banishment of superstition is a common theme throughout Cicero's philosophical writings- the good life (vita beata) is the life lived in accordance with reason (ratio) and nature (natura). And so notice how he applauds the calm rationality of Galus and Pericles, and provides a rationalistic version of the death of Romulus- 'nature carried Romulus off to a normal death', at the same time distancing himself- 'it is told'- from the supernatural or superstitious version of events.

[If you're interested in reading more about eclipses and Romans I found this essay fascinating]