Relevant bibliographies by topics / Firmicus Maternus

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Academic literature on the topic 'Firmicus Maternus'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Firmicus Maternus"

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Molnar, Michael R. "Firmicus Maternus and the Star of Bethlehem." Culture and Cosmos 03, no. 01 (June 1999): 3–9. http://dx.doi.org/10.46472/cc.0103.0203.

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The Mathesis of Julius Firmicus Maternus describes astrological aspects responsible for bestowing divinity and immortality. These conditions have been identified as the major astrological components of the Star of Bethlehem. Moreover, closer examination reveals that Firmicus juxtaposed pagan and Christian themes, which suggests he was a pagan making the transition to Christianity.
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CHAPOT, Frédéric. "Prière et sentiment religieux chez Firmicus Maternus." Revue d'Etudes Augustiniennes et Patristiques 47, no. 1 (January 2001): 63–83. http://dx.doi.org/10.1484/j.rea.5.104831.

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Mancini, Alessio, and Tommaso Mari. "FIRE AND ITS ASIAN WORSHIPPERS: A NOTE ON FIRMICUS MATERNUS’DE ERRORE PROFANARVM RELIGIONVM5.1." Classical Quarterly 67, no. 2 (October 12, 2017): 662–65. http://dx.doi.org/10.1017/s0009838817000647.

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Persae et Magi omnes qui Persicae regionis incolunt fines ignem praeferunt et omnibus elementis ignem putant debere praeponi. (Firm. Mat.Err. prof. rel.5.1)The Persians and all the Magi who dwell in the confines of the Persian land give their preference to fire and think it ought to be ranked above all the other elements.Iulius Firmicus Maternus was a Latin writer who lived in the fourth centurya.d. In the 340s, following his conversion to Christianity, he wrote theDe errore profanarum religionum, which has been preserved only in the tenth-century manuscript Vaticanus Palatinus Latinus 165. In this work he argues against the pagan cults, calling for the emperors to suppress them. The first sections are dedicated to the pagan worship of the natural elements: objects of a cult are water among the Egyptians, earth among the Phrygians, air among the Assyrians. The chapter we are dealing with, the fifth, is dedicated to fire, a central element of the Zoroastrian religion. Greek and Roman writers, pagans and Christians alike, were aware of this, and references to some sort of fire-cult among Persians are numerous in literature and are found as early as Herodotus (1.131, 3.16). Just like Firmicus Maternus, some authors also state that the Magi worship fire as a god or divine element and that they conduct fire-related rituals. In Greek and Latin authors there is a view that the Magi, these specialists of the rituals of the Persian religion, were originally a Median tribe. As shown by the passages of Ammianus and Basil, such knowledge was also available to Firmicus Maternus’ contemporaries, and there do not appear to be particular differences in the way in which Greek and Latin authors viewed the Magi in Achaemenid and Sassanid times. Regrettably, one cannot know for certain which of these sources Firmicus Maternus knew.
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Sánchez Manzano, María Asunción. "Lexicon and style in the works attributed to Firmicus Maternus." Pallas, no. 103 (April 6, 2017): 181–89. http://dx.doi.org/10.4000/pallas.4140.

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Harries, Jill. "A Good Working Edition of Firmicus - Robert Turcan: Firmicus Maternus, L'Erreur des Religions Païennes. (Collection Budé.) Pp. 368 (text double). Paris: Les Belles Lettres, 1982." Classical Review 35, no. 1 (April 1985): 50–51. http://dx.doi.org/10.1017/s0009840x00107309.

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Saffrey, Henri D. "Florence, 1492: The Reappearance of Plotinus*." Renaissance Quarterly 49, no. 3 (1996): 488–508. http://dx.doi.org/10.2307/2863364.

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In the western world, Plotinus was only a name until 1492. None of his treatises had been translated during the Middle Ages, and the translations dating back to antiquity had been lost. He was not totally unknown, however, thanks to scholars like Firmicus Maternus, Saint Augustine, Macrobius, and to those parts of the works of Proclus translated in the thirteenth century by William of Moerbeke. But Plotinus's own writings remained completely unknown,and as Vespasiano da Bisticci observed in his Vite, “senza i libri non si poteva fare nulla” (“without the books, nothing can be done”). This fact was to change completely only with the publication by Marsilio Ficino of his Latin translation of the Enneads.
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Schubert, Paul. "Le papyrus de Genève inv. 268 : Un nouveau fragment du poème astrologique d’Anoubion, précurseur de Firmicus Maternus." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 153, no. 1 (2009): 399–432. http://dx.doi.org/10.3406/crai.2009.92484.

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Von Büren, Veronika. "Un lecteur de Firmicus Maternus au XVe siècle, Hermannus de Bure et le manuscrit Montpellier BIUM 180." Scriptorium 57, no. 2 (2003): 276–77. http://dx.doi.org/10.3406/scrip.2003.1996.

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Reese, Bettina. ""Polluit sanguis iste, non redemit" – Beobachtungen zum Motiv des Blutes in Firmicus Maternus, De errore profanarum religionum." Graeco-Latina Brunensia, no. 1 (2021): 157–69. http://dx.doi.org/10.5817/glb2021-1-10.

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Bastiaensen, A. A. R. "R. TURCAN, Firmicus Maternus, L'erreur des religions païennes. Texte établi, traduit et commenté. Paris, Les Belles Lettres, 1982, 367 pp." Mnemosyne 39, no. 1-2 (1986): 191–93. http://dx.doi.org/10.1163/156852586x00284.

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Dissertations / Theses on the topic "Firmicus Maternus"

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Mace, Hannah Elizabeth. "Firmicus Maternus' Mathesis and the intellectual culture of the fourth century AD." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11039.

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The focus of this thesis is Firmicus Maternus, his text the Mathesis, and their place in the intellectual culture of the fourth century AD. There are two sections to this thesis. The first part considers the two questions which have dominated the scholarship on the Mathesis and relate to the context of the work: the date of composition and Firmicus' faith at the time. Chapter 1 separates these questions and reconsiders them individually through an analysis of the three characters which appear throughout the text: Firmicus, the emperor, and the addressee Mavortius. The second part of the thesis considers the Mathesis within the intellectual culture of the fourth century. It examines how Firmicus establishes his authority as a didactic astrologer, with an emphasis on Firmicus' use of his sources. Chapter 2 examines which sources are credited. It considers the argument that Manilius is an uncredited source through an analysis of the astrological theory of the Mathesis and the Astronomica. In addition, the astrological theory of Ptolemy's Tetrabiblos is compared to the Mathesis to assess Firmicus' use of his named sources. The methods that Firmicus uses to assert his authority, including his use of sources, are compared to other didactic authors, both astrological or Late Antique in Chapter 3. This chapter examines whether Firmicus' suppression and falsifying of sources is found in other didactic literature. Chapter 4 considers possible reasons for the omission of Manilius' name and also the effect that this has had on intellectual culture and the place of the Mathesis within it.
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Books on the topic "Firmicus Maternus"

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"Sic itur ad astra": Giovanni Pontano e la sua opera astrologica nel quadro della tradizione monoscritta della Mathesis di Giulio Firmico Materno. Napoli: Loffredo, 2002.

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Taylor, Thomas. Ocellus Lucanus "on the Nature of the Universe" & Extracts from Taurus, Julius Firmicus Maternus and Proclus. Philosophical Research Society, 1996.

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Taylor, Thomas. Ocellus Lucanus On The Nature Of The Universe; Taurus, The Platonic Philosopher On The Eternity Of The World; Julius Firmicus Maternus Of The Thema Mundi. Kessinger Publishing, LLC, 2007.

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Taylor, Thomas. Ocellus Lucanus On The Nature Of The Universe; Taurus, The Platonic Philosopher On The Eternity Of The World; Julius Firmicus Maternus Of The Thema Mundi. Kessinger Publishing, LLC, 2006.

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Gassman, Mattias P. Worshippers of the Gods. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082444.001.0001.

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Worshippers of the Gods Worshippers of the Gods tells how the Latin writers who witnessed the political and social rise of Christianity rethought the role of traditional religion in the empire and city of Rome. In parallel with the empire’s legal Christianisation, it traces changing attitudes toward paganism from the last empire-wide persecution of Christians under the Tetrarchy to the removal of state funds from the Roman cults in the early 380s. Influential recent scholarship has seen Christian polemical literature—a crucial body of evidence for late antique polytheism—as an exercise in Christian identity-making. In response, Worshippers of the Gods argues that Lactantius, Firmicus Maternus, Ambrosiaster, and Ambrose offered substantive critiques of traditional religion shaped to their political circumstances and to the preoccupations of contemporary polytheists. By bringing together this polemical literature with imperial laws, pagan inscriptions, and the letters and papers of the senator Symmachus, Worshippers of the Gods reveals the changing horizons of Roman thought on traditional religion in the fourth century. Through its five interlocking case studies, it shows how key episodes in the Empire’s religious history—the Tetrarchic persecution, Constantine’s adoption of Christianity, the altar of Victory affair, and the ‘disestablishment’ of the Roman cults—shaped contemporary conceptions of polytheism. It also argues that the idea of a unified ‘paganism’, often seen as a capricious invention by Christian polemicists, actually arose as a Christian response to the eclectic, philosophical polytheism in vogue at Rome.
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(Lucanus), Ocellus. Ocellus Lucanus on the Nature of the Universe. Taurus, the Platonic Philosopher, on the Eternity of the World. Julius Firmicus Maternus of the Thema Mundi: In Which the Positions of the Stars at the Commencement of the Several Mundane Periods Is Given. Se. HardPress, 2020.

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Book chapters on the topic "Firmicus Maternus"

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Bellemare, Pierre Marc. "Firmicus Maternus, Julius." In Biographical Encyclopedia of Astronomers, 719–21. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_9331.

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Heilen, Stephan. "Paul of Middelburg’s use of the Mathesis of Firmicus Maternus." In Astrologers and their Clients in Medieval and Early Modern Europe, 105–38. Köln: Böhlau Verlag, 2013. http://dx.doi.org/10.7788/9783412211929-007.

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Gassman, Mattias P. "On the Error of Profane Religions." In Worshippers of the Gods, 48–75. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082444.003.0003.

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In the mid-340s, Firmicus Maternus, a pagan astrologer turned Christian polemicist, became the first-known author to ask the emperors to abolish traditional cults. This chapter sets On the Error of Profane Religions in the context of Constantinian legislation and of the urban Roman religious milieu to which Firmicus had previously belonged. Often (and too quickly) dismissed as a self-serving work by an ill-tutored convert, Firmicus’ polemic aims not just to spur Constantine’s sons towards greater zeal but to end the Devil’s dominion over mankind. In the work’s first half, Firmicus targets the cults most popular in the city of Rome. Dismissing philosophical allegories, he argues that traditional rites teach their worshippers immorality. Juxtaposing Christian scripture and pagan ritual formulas in the work’s second half, he depicts polytheistic cults as a unified religious system counterfeited by the Devil from the Christian truth—a major departure from earlier polemicists’ conceptions of polytheism. Firmicus’ appeals to the emperors were rooted in the fundamental Christian conviction that idolatry would someday be abolished; that victory had, however, come much closer to realisation, in the years after Constantine’s endorsement of Christianity, than Lactantius had thought possible.
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Edwards, Mark. "Astrology and Freedom: The Case of Firmicus Maternus." In Individuality in Late Antiquity, 29–45. Routledge, 2016. http://dx.doi.org/10.4324/9781315588414-3.

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Watts, Edward J. "Roman Renewal versus Christian Progress." In The Eternal Decline and Fall of Rome, 79–88. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190076719.003.0008.

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Constantine’s son Constantius II particularly worked to encourage the emergence of a new, Christian Roman Empire by restricting pagan practices and transferring pagan temples to the ownership of the church. Christian authors like Firmicus Maternus framed actions like these as a form of progress that moved the empire closer to a better, Christian condition—a dramatic break from the traditional cycle of decline and renewal. Constantius also elevated the new city of Constantinople to parity with Rome, an action described to the Roman senate by his propagandist Themistius. The pagan emperor Julian, Constantius’s successor, set about undoing many of the steps Constantine and his sons had taken. Julian framed these actions as a restoration of Roman power and religious traditions, but, in some ways, his initiatives departed from past practices as well.
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Tougher, Shaun. "Julian the Apologist." In Rhetoric and Religious Identity in Late Antiquity, 67–82. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198813194.003.0005.

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This chapter examines how the myth and cult of the Mother of the Gods (with the associated figures of Attis and the supposedly self-castrating Galli) were utilized in the rhetorical construction of religious identity in the fourth century AD. Christians in their characterizations of paganism gave a prominent place to the cult of the Great Mother, usually in salacious and shocking terms, and the chapter focuses on the examples of Arnobius and Firmicus Maternus. These Christian texts are then brought into dialogue with a pagan treatment of the cult, the discourse on the Mother of the Gods written by the emperor Julian. The chapter emphasizes the need to see Julian in context and in dialogue with his times and his contemporaries. A close reading of Julian’s text reveals that he is responding to Christian presentations of the cult, and that he is not just an apostate but also an apologist.
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Gassman, Mattias P. "‘The Manifold Divinity of the Gods’." In Worshippers of the Gods, 76–106. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082444.003.0004.

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The idea of a unified ‘paganism’ is usually taken to be an intentional Christian distortion of the true diversity of ancient polytheism. This chapter presents a different view. Inscriptions recorded by antiquarians and archaeologists at Rome since the fifteenth century document fourth-century senators’ participation in a vast range of priesthoods and mystery initiations. These inscriptions include epitaphs, senatorial résumés, and especially altars commemorating performance of the taurobolium, a sacrifice of a bull to the Magna Mater. The (admittedly fragmentary) evidence reveals a philosophical theology that united all the gods into a single divine reality. It also suggests, contrary to recent scholarship, that the senators’ religious involvement was driven by a desire not just for personal prestige but also (and sometimes more important) for divine favour and mystical insights. When this polytheistic religiosity is set alongside the polemical ‘paganism’ of Firmicus Maternus and ‘Ambrosiaster’, a new picture takes shape. The Christian polemicists’ sharp opposition between ‘pagans’ and ‘Christians’ is an oversimplification of a religious situation whose tensions were generally less overt. Nevertheless, the idea of ‘paganism’ is not polemical invention but a Christian theorisation of a prominent contemporary approach to polytheism.
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