Share on Facebook Share on Twitter Email
Answers.com

Ambrosius Theodosius Macrobius

 
Classical Literature Companion: Ambrosius Theodosius Macrōbius

Macrōbius, Ambrosius Theodosius (flourished around AD 400, known to his contemporaries as Theodosius), Roman writer and philosopher. He was probably African by birth, and is generally identified with the praetorian prefect of 430, but little else is known of his life.

Macrobius wrote the Saturnalia, a dialogue in seven books dedicated to his son; it is supposed to represent a conversation at a banquet during the Saturnalian festival, between a number of eminent Romans, at the house of Vettius Praetextatus, praetorian prefect in 384 and the leading pagan intellectual of his time. In form the work is very similar to that of Athenaeus and of Aulus Gellius (who is used as a source, though nowhere mentioned). Among those who are purported to be present are Avienus, Symmachus (the orator and administrator), Servius (the Virgilian commentator), and a certain Euangelus, sceptical and rather bitter, who speaks disparagingly of Virgil and Cicero. The discussion covers a multitude of subjects, but the central topic is criticism of Virgil. Book 1 is occupied with the subject of ancient religion, and Praetextatus expounds the theory of the solar origin of mythology, all the gods being ultimately identified with the sun under one or other of its aspects. Book 2 contains a number of anecdotes on the religious and political changes at Rome, including mention of Laberius, who after taunting Caesar was compelled by him to suffer the humiliation of acting in his own mime, and books 3–6 are devoted to Virgil. He is discussed from various points of view which cover his knowledge of ritual, his power of expressing emotion, his debt to Homer and other Greek authors, his debt to Ennius and other ancient Romans; and he is gradually built up to be the unique scholar and poet in a way which foreshadows the medieval view of him as a wonder-working magician. This section throws light on the history of Virgilian scholarship at the time. Book 7 proceeds to a discussion of various physical, physiological, and psychological questions, in general on the way the brain influences the workings of the body.

The second work of Macrobius is a Neoplatonist commentary, also dedicated to his son, on the Somnium Scipionis (‘dream of Scipio’) from the sixth book of Cicero's De republica (‘on the republic’): the successive passages of Cicero's narrative were set out (and were thus preserved when other parts of the De republica now known to us were still undiscovered). Macrobius' commentary was attentively studied in the Middle Ages. It depends largely on Porphyry's (Greek) commentary on Plato's Timaeus, either directly or through a Latin intermediary. In it Macrobius examines the enigma of the soul and its destiny in the light of Neoplatonism and of the astronomical and mathematical sciences of the day. Its tendency is to reinforce the doctrine put forward in the Somnium of the immortality and divine quality of the soul, from a pagan rather than a Christian standpoint.

Search unanswered questions...
Enter a question here...
Search: All sources Community Q&A Reference topics
 
Columbia Encyclopedia: Macrobius
Top
Macrobius (məkrō'bēəs), fl. c.430, Latin writer and philosopher. His Saturnalia, a dialogue in seven books chiefly concerned with a literary evaluation of Vergil, incorporates valuable quotations from other writers. He also wrote a commentary on Cicero's Dream of Scipio, which was popular in the Middle Ages and influenced Chaucer.
The Dream Encyclopedia: Macrobius
Top

Ambrosias Macrobius Theodosius was a Christian author of the late fourth century. His work Commentary on the Dream of Scipio is one of the most influential dream books of the Latin Middle Ages. There were over thirty-seven editions printed before 1700. When compared to his contemporaries, Macrobius is considered negative and superstitious. His book clearly derived inspiration from the Oneirocritia, the great dream book of Artemidorus. It covers five different classes of dreams, including material on apparitions and nightmares that Artemidorus did not cover explicitly.

Macrobius applied the Platonic hierarchy to his dream classification, the top three classes being the most significant for they had divine purposes of inspiration. Ghostly apparitions (phantasma), enigmatic dreams (somnium), and oracular dreams (oraculum) are at the top of the hierarchy, and are thus the most divine. Nightmares (insomnium) and prophetic visions (visio) are the two classes that Macrobius thought to be inconsequential. He determined that prophetic visions that appear in the state between waking and sleeping are of no consequence because they are not actual dreams and therefore cannot be of divine inspiration.

The Commentary on the Dream of Scipio covers three different causes of nightmares. These are: troubles of the body, such as hunger or gluttony; troubles of the soul, such as love or loss; and issues relating to one's profession. Macrobius also included information on incubi, sexual male demons, and made mention of succubi, the female version of the incubi. These were the first references made to these demons in the literature of the Christian faith. Although there are many stories about the incubi and succubi in early Jewish folklore, their inclusion by Macrobius played a significant role in the development of the demonic paranoia evident in later centuries.


Wikipedia: Ambrosius Theodosius Macrobius
Top

Ambrosius Theodosius Macrobius was a Roman grammarian and Neoplatonist philosopher who flourished during the reigns of Honorius and Arcadius (395–423).

Contents

Life and Works

Macrobius presenting his work to his son Eustachius. From an 1100 copy of Macrobius' Dream of Scipio.

Macrobius was of African descent. He may be identical with a Macrobius who is mentioned in the Codex Theodosianus as a praetorian prefect of Spain, proconsul of Africa, and lord chamberlain, although he has also been identified with a Theodosius who served as praetorian prefect of Italy. The fact that Christianity is not mentioned in any of his writings, despite the predominance it now asserted in every aspect of Roman life, coupled with his vigorous interest in pagan rituals, has led scholars to the conclusion that Macrobius was undoubtably pagan, with his Saturnalia, with its idolisation of Rome's pagan past, having been described as a pagan machine de guerre[1]. Macrobius was thus one of the last pagan writers of Ancient Rome.

Saturnalia

The most important of his works is the Saturnalia, containing an account of the discussions held at the house of Vettius Agorius Praetextatus during the holiday of the Saturnalia. It was written by the author for the benefit of his son Eustathius (or Eustachius), and contains a great variety of curious historical, mythological, critical and grammatical discussions. There is but little attempt to give any dramatic character to the dialogue; in each book some one of the personages takes the leading part, and the remarks of the others serve only as occasions for calling forth fresh displays of erudition.

The first book is devoted to an inquiry as to the origin of the Saturnalia and the festivals of Janus, which leads to a history and discussion of the Roman calendar, and to an attempt to derive all forms of worship from that of the Sun. The second book begins with a collection of bons mots, to which all present make their contributions, many of them being ascribed to Cicero and Augustus; a discussion of various pleasures, especially of the senses, then seems to have taken place, but almost the whole of this is lost. The third, fourth, fifth and sixth books are devoted to Virgil, dwelling respectively on his learning in religious matters, his rhetorical skill, his debt to Homer (with a comparison of the art of the two) and to other Greek writers, and the nature and extent of his borrowings from the earlier Latin poets. The latter part of the third book is taken up with a dissertation upon luxury and the sumptuary laws intended to check it, which is probably a dislocated portion of the second book. The seventh book consists largely of the discussion of various physiological questions.

The primary value of the work lies in the facts and opinions quoted from earlier writers. The form of the Saturnalia is copied from Plato's Symposium and Gellius's Noctes atticae; the chief authorities (whose names, however, are not quoted) are Gellius, Seneca the philosopher, Plutarch (Quaestiones conviviales), Athenaeus and the commentaries of Servius and others on Virgil.

Scipio's Dream

Macrobius is also the author of a commentary in two books on the Dream of Scipio narrated by Cicero at the end of his Republic. The nature of the dream, in which the elder Scipio appears to his (adopted) grandson, and describes the life of the good after death and the constitution of the universe from a Stoic and Neo-Platonic point of view, gave occasion for Macrobius to discourse upon the nature of the cosmos, transmitting much classical philosophy to the later Middle Ages. Of a third work On the Differences and Similarities of the Greek and Latin Verb, we only possess an abstract by a certain Johannes, doubtfully identified with Johannes Scotus Eriugena (9th century).

See editions by L. von Jan (1848-1852, with bibliog. of previous editions, and commentary) and Franz Eyssenhardt (1893, Teubner text); on the sources of the Saturnalia see H. Linke (1880) and G. Wissowa (1880). The grammatical treatise will be found in Jan's edition and H. Keil's Grammatici latini, v.; see also GF Schömann, Commentatio macrobiana (1871).

Gallery

Cicero's Dream of Scipio described the Earth as a globe of insignificant size in comparison to the remainder of the cosmos.[2] Many early medieval manuscripts of Macrobius include maps of the Earth, including the antipodes, zonal maps showing the Ptolemaic climates derived from the concept of a spherical Earth and a diagram showing the Earth (labeled as globus terrae, the sphere of the Earth) at the center of the hierarchically ordered planetary spheres.[3] (See also: flat Earth).

Images from a 12th century manuscript of Macrobius' Commentarii in Somnium Scipionis (Parchment, 50 ff.; 23.9 × 14 cm; Southern France). Date: ca. 1150. Source: Copenhagen, Det Kongelige Bibliotek, ms. NKS 218 4°.

Notes

  1. ^ Alan Cameron (1967). "Macrobius, Avienus, and Avianus". The Classical Quarterly 17 (2): 385-399. 
  2. ^ Macrobius, Commentary on the Dream of Scipio, transl. W. H. Stahl, (New York: Columbia Univ. Pr., 1952), chaps. v-vii, (pp. 200-212).
  3. ^ B. Eastwood and G. Graßhoff, Planetary Diagrams for Roman Astronomy in Medieval Europe, ca. 800-1500, Transactions of the American Philosophical Society, 94, 3 (Philadelphia, 2004), pp. 49-50.

See also

External links

  • Macrobius: The Saturnalia, the Latin text of the critical edition edited by Ludwig von Jan (Gottfried Bass; Quedlinburg and Leipzig, 1852), web edition by Bill Thayer.

This article incorporates text from the Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain.


 
 

 

Copyrights:

Classical Literature Companion. The Concise Oxford Companion to Classical Literature. Copyright © 1993, 2003 by Oxford University Press. All rights reserved.  Read more
Columbia Encyclopedia. The Columbia Electronic Encyclopedia, Sixth Edition Copyright © 2003, Columbia University Press. Licensed from Columbia University Press. All rights reserved. www.cc.columbia.edu/cu/cup/ Read more
The Dream Encyclopedia. The Dream Encyclopedia. 1995 ©Visible Ink Press. All rights reserved.  Read more
Wikipedia. This article is licensed under the Creative Commons Attribution/Share-Alike License. It uses material from the Wikipedia article "Ambrosius Theodosius Macrobius" Read more