Gellius III: Res Divina, Scipio, et Pyrrus

II.28. Non esse compertum, cui deo rem divinam fieri oporteat, cum terra movet. It is not to be found that, to what god should need to be done to the divine service, with the earth moves. 1 Quaenam esse causa videatur, quamobrem terrae tremores fiant, non modo his communibus hominum sensibus opinionibusque incompertum, sed ne inter physicas quidem philosophias satis constitit, ventorumne vi accidant specus hiatusque terrae subeuntium an aquarum subter in terrarum cavis undantium pulsibus fluctibusque, ita uti videntur existimasse antiquissimi Graecorum, qui Neptunum seisichthona appellaverunt, an cuius aliae rei causa alteriusve dei vi ac numine, nondum etiam, sicuti diximus, pro certo creditum. 1 What seems to be the reason why earthquakes take place, not only unknown to the common senses and opinions of men, but it is not well established even among the physical philosophies. Of the most ancient Greeks, who called Poseidon seisichthon, whether, for any other reason, the power and deity of another god, as we have said, was not yet believed for certainty. 2 Propterea veteres Romani cum in omnibus aliis vitae officiis tum in constituendis religionibus atque in dis inmortalibus animadvertendis castissimi cautissimique, ubi terram movisse senserant nuntiatumve erat, ferias eius rei causa edicto imperabant, sed dei nomen, ita uti solet, cui servari ferias oporteret, statuere et edicere quiescebant, ne alium pro alio nominando falsa religione populum alligarent. 2 Therefore, the ancient Romans, as well as in all other offices of life, both in establishing religions and in observing the immortal gods, were most chaste and cautious, when they felt that the earth had been moved, and it was reported, they ruled the holidays by edict for that purpose; and they were resting to declare, lest they should bind the people by naming one another for another by a false religion. 3 Eas ferias si quis polluisset piaculoque ob hanc rem opus esset, hostiam "si deo, si deae" immolabant, idque ita ex decreto pontificum observatum esse M. Varro dicit, quoniam, et qua vi et per quem deorum dearumve terra tremeret, incertum esset. 3 If any one had defiled these holidays, and for this reason there was need of an atonement, they sacrificed sacrifice to a god, if to a goddess; . 4 Sed de lunae solisque defectionibus non minus in eius rei causa reperienda sese exercuerunt. 4 But they exercised no less interest in discovering the eclipses of the moon and the sun. 5 Quippe M. Cato, vir in cognoscendis rebus multi studii, incerta tamen et incuriose super ea re opinatus est. 5 For M. Cato, a man of great interest in understanding affairs, expressed his opinion vaguely and with carelessness on this subject. 6 Verba Catonis ex originum quarto haec sunt: "Non lubet scribere, quod in tabula apud pontificem maximum est, quotiens annona cara, quotiens lunae aut solis lumine caligo aut quid obstiterit. 6 The words of Cato from the beginnings of the fourth book are as follows: "I will not choose to write on the table with the Pontiff what is most important, how often food is expensive, how often mist of the moon, or of the light of the sun, or what can hinder it. "7 Vsque adeo parvi fecit rationes veras solis et lunae deficientium vel scire vel dicere. "7 Even so little did he know or say the true reasons of the sun and moon fading away. III.4. Quod P. Africano et aliis tunc viris nobilibus ante aetatem senectam barbam et genas radere mos patrius fuit. This was the national custom of shaving off the beard and cheeks of Publius Africanus and other noble men before his time. 1 In libris, quos de vita P. Scipionis Africani compositos legimus, scriptum esse animadvertimus P. Scipioni, Pauli filio, postquam de Poenis triumphaverat censorque fuerat, diem dictum esse ad populum a Claudio Asello tribuno plebis, cui equum in censura ademerat, eumque, cum esset reus, neque barbam desisse radi neque non candida veste uti neque fuisse cultu solito reorum. 1 In the books, which we read about the life of P. Scipio Africanus, we observe that it was written that it was written to P. Scipio, the son of Paul, after he had triumphed over the Carthaginians and a critic, that the day was said to the people by Claudius Asellus, a tribune of the people, to whom he had deprived him of his horse in the censorship; while he was guilty, that his beard had not ceased to be shaving, nor did he wear a white dress, nor was the usual dress of the accused. 2 Sed cum in eo tempore Scipionem minorem quadraginta annorum fuisse constaret, quod de barba rasa ita scriptum esset, mirabamur. 2 But when it was established that at that time Scipio was less than forty years old, we were surprised at the fact that it was written of a slate beard. 3 Comperimus autem ceteros quoque in isdem temporibus nobiles viros barbam in eiusmodi aetate rasitavisse, idcircoque plerasque imagines veterum, non admodum senum, sed in medio aetatis, ita factas videmus. 3 But we have learned also that at the same time other noble men of that age had shaving their beards, and therefore we see that most of the images of the ancients, not of very old men, but of middle age, were made in this manner.

III.8. Litterae eximiae consulum C. Fabricii et Q. Aemilii ad regem Pyrrum a Q. Claudio scriptore historiarum in memoriam datae. The extraordinary letters of the consuls Caius Fabricius and Q. Aemilius to king Pyrrhus were given in memory of Quintus Claudius the historian. 1 Cum Pyrrus rex in terra Italia esset et unam atque alteram pugnas prospere pugnasset satisque agerent Romani et pleraque Italia ad regem descivisset, tum Ambraciensis quispiam Timochares, regis Pyrri amicus, ad C. Fabricium consulem furtim venit ac praemium petivit et, si de praemio conveniret, promisit regem venenis necare idque facile esse factu dixit, quoniam filii sui pocula in convivio regi ministrarent. 1 While Pyrrus was king in the land of Italy, and had fought one and two other battles, the Romans were doing quite well, and most of Italy had revolted to the king. he promised to kill the king with poison, and said that it was an easy thing to do, since his sons were to serve the king in a banquet. 2 Eam rem Fabricius ad senatum scripsit. 2 Fabricius wrote this matter to the senate. 3 Senatus ad regem legatos misit mandavitque, ut de Timochare nihil proderent, sed monerent, uti rex circumspectius ageret atque a proximorum insidiis salutem tutaretur. 3 The senate sent embassadors to the king, and sent orders that they should not betray nothing concerning Timochare, but should advise him to act more cautiously than the king, and to protect his safety from the ambuscades of his neighbors. 4 Hoc ita, uti diximus, in Valeri Antiatis historia scriptum est. This, as we have said, is written in the history of Valerius Antias. 5 Quadrigarius autem in libro tertio non Timocharem, sed Niciam adisse ad consulem scripsit neque legatos a senatu missos, sed a consulibus, et Pyrrum populo Romano laudes atque gratias scripsisse captivosque omnes, quos tum habuit, vestivisse et reddidisse. 6 Consules tum fuerunt C. Fabricius et Q. Aemilius. Litteras, quas ad regem Pyrrum super ea causa miserunt, 7 Claudius Quadrigarius scripsit fuisse hoc exemplo: 8 "Consules Romani salutem dicunt Pyrro regi. Nos pro tuis iniuriis continuis animo tenus commoti inimiciter tecum bellare studemus. Sed communis exempli et fidei ergo visum, ut te salvum velimus, ut esset, quem armis vincere possimus. Ad nos venit Nicias familiaris tuus, qui sibi praemium a nobis peteret, si te clam interfecisset. Id nos negavimus velle, neve ob eam rem quicquam commodi exspectaret, et simul visum est, ut te certiorem faceremus, ne quid eiusmodi, si accidisset, nostro consilio civitates putarent factum, et quod nobis non placet pretio aut praemio aut dolis pugnare. Tu, nisi caves, iacebis."