Re: What are the documents for Marziano's dates?

521
Phaeded wrote: 18 Jul 2022, 03:12
As for Petrarch, again Aeolus is central to the Aeneid (Juno asks Aeolus to blow Aeneas off course) that provided the model for many aspects of the Africa, and Aeolus appears as a dire sign for Hannibal in the final showdown with Scipio in Book 7 of Petrarch’s Africa, where the Aeolian islands and region are named (355) and where the oncoming force against him is likened to Polphemus’s cave under mount Aetna from whence turbulent Aeolus turbidus Eolio will appear like a baleful comet, linking the phenomena to the celestial gods (line 838-9 Terribilis, qualis pastor Poliphemus ab antro / Turbidus Eolio, uel qualis ab ethere tristis. )
That's a great quote, I'll include it in the background for Marziano's Aeolus. Yes, a good set of circumstantial links between Vulcan and Aeolus.

I like that Apollonio di Giovanni cassone. I do make the point in my catalogue essay that this episode is probably the first thing that would have come to someone's mind when hearing the name Aeolus. Juno and Aeolus are inextricably linked.

An interesting detail is Neptune's chariot being pulled by dolphins. Marziano explicitly says so, departing from Virgil's horses. It makes me wonder about the iconography of Neptune's chariot up the mid-Quattrocento, which I haven't studied.
Image

http://www.rosscaldwell.com/apollonioae ... detail.jpg

I have long thought that one way to try to find evidence of Michelino's lost deck would be to see if any evidence can be found of depictions of the pagan gods in René's family or associates' orbit after 1450. Perhaps these would have been influenced by how Michelino depicted them. But I haven't even started to investigate that way.

But if Apollonio's dolphins are a rarity, "uncanonical," it might be sufficient evidence to suspect that Marziano's text was known in Florence in the 1450s and 60s, if not a copy of Michelino's deck itself.

I don't know if dolphins are rare, though, so to suspect Marziano's influence, direct or indirect, might be off-base.

Re: What are the documents for Marziano's dates?

522
It was 1341 and Petrarca visited the king of Naples with the Vesuv and the Aeolian islands (Lipari · Salina · Stromboli · Vulcano · Alicudi · Filicudi · Panarea) nearby and the king of Naples offered to make him poetus laureatus ... as far I remember.... but Petrarca prefered to get the honor from the pope in Rome.

And it was some time later and it was Milan or Pavia with the river Po, where once Hercules had some adventures and where Chaucer learned that Fama was accompanied by a trumpet blowing Aeolos, and Petrarca had started to write the Trionfi poem with Amor love and Daphne/Laura chastity, and where Filippo has just learnt about the existence of the Manilius poem in 1418.
Image
...

this was in 1343 ...
https://www-historiaregni-it.translate. ... r_pto=wapp
https://www.historiaregni.it/petrarca-e ... -del-1343/

https://en.wikipedia.org/wiki/1343_Napl ... of%20lives.
The 1343 tsunami struck the Tyrrhenian Sea and Bay of Naples on November 25, 1343. Underground shocks were felt in Naples and caused significant damage and loss of lives. Of major note was a tsunami created by the earthquake which destroyed many ships in Naples and destroyed many ports along the Amalfi Coast including Amalfi itself. The effects of the tsunami were observed by the poet Petrarch, whose ship was forced to return to port, and recorded in the fifth book of his Epistolae familiares.[2] A 2019 study attributes the event to a massive submarine landslide (possibly greater than 1 km3), caused by flank collapse of the Stromboli volcano.[
also ...
https://www.laneapolissotterrata.it/en/ ... -petrarca/
When it was all over the poet vowed never to step foot in a seaside city again.
Otherwise one reads, that the text of Africa was written 1338-1343
also ...
https://www.italyonthisday.com/2018/11/ ... unami.html
Huck
http://trionfi.com

Re: What are the documents for Marziano's dates?

523
Huck wrote: 18 Jul 2022, 11:23 And it was some time later and it was Milan or Pavia with the river Po, ... where Filippo has just learnt about the existence of the Manilius poem in 1418.
But there is no reason to think that Filippo Maria knew about Poggio's copy of Manilius' text. All that we know is that Poggio had a copy made, and intended to send it to Florence. After that, there is no trace of it. No other copies. It was not an influential text, nobody talked about it for a long time.

Petrarch didn't publish Africa during his lifetime. It wasn't finished. The circle of his followers, headed by Coluccio Salutati, took over his literary estate. Salutati gave the task of editing Africa to Pier Paolo Vergerio, who finished it in 1396. This is why I don't discount that Marziano may have known of Africa, because Vergerio was his colleague working for Pope Gregory XII, and because he studied and lectured in Florence, although we don't know when.

For Marziano to know about Manilius, on the other hand, is too far-fetched. It is also not necessary to explain anything.

Re: What are the documents for Marziano's dates?

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Ross Caldwell wrote: 18 Jul 2022, 12:58 Petrarch didn't publish Africa during his lifetime. It wasn't finished. The circle of his followers, headed by Coluccio Salutati, took over his literary estate. Salutati gave the task of editing Africa to Pier Paolo Vergerio, who finished it in 1396. This is why I don't discount that Marziano may have known of Africa, because Vergerio was his colleague working for Pope Gregory XII, and because he studied and lectured in Florence, although we don't know when.

For Marziano to know about Manilius, on the other hand, is too far-fetched. It is also not necessary to explain anything.
You have more than 50 years to get the Africa text ready.

You have 1418 the Manilius text with 12 Olympian gods in Italy and have possibly a 1500 ducats card deck ready till 1425 at least also with 12 Olympian gods. You want say, that this is a slow development?
50 years later you have Palazzo Schiffanoia decorated with Manilius months. Is this a slow developmen. And the Manilius text belongs to the earliest printed books. Regiomontanus in Nürnberg 1473/74, around the same time also in Ferrara.
Manilius text 1461 at https://archive.org/details/astronomico ... 9/mode/2up

A Manilius astrologer 1458
https://www.treccani.it/enciclopedia/lo ... iografico)
Renaissance receptions of Manilius’ anthropology
Caroline Stark
DOI:10.1093/acprof:oso/9780199586462.003.0016
This chapter examines the reception of Manilius’ anthropology in the works of two fifteenth-century Renaissance astrological poets, Lorenzo Bonincontri and Giovanni Pontano. Bonincontri, in the story of Endymion in De rebus naturalibus et divinis II, and Pontano, in the conception, birth, and development of man in Urania, draw on Manilius’ three forms of knowledge (revealed, inspired, acquired) to reconcile the astrological worldview with the Christian notion of man’s free will. Manilius alternately credits mankind’s attainment of astrological knowledge to his ingenuity and hard work or to heaven’s inspiration or revelation. Drawing on Manilius’ ambiguity, Bonincontri and Pontano argue that the attainment of astrological knowledge is a cooperative effort between man and heaven, that astrological knowledge is limited, and that man’s reason and will can overturn astrological predisposition and celestial influence. They assert that the existence of astrological knowledge does not curtail man’s actions but rather empowers and informs his choices.
https://physik.cosmos-indirekt.de/Physi ... _Peuerbach
Georg von Peuerbach (1423-1461)
Peuerbach immatrikulierte erst als 23-jähriger (1446) an der Universität. Sein oberösterreichischer Mentor Barucher sorgte offenbar für eine gediegene voruniversitäre Ausbildung in einer renommierten Klosterschule[2], wahrscheinlich im naturwissenschaftlich orientierten Stiftsgymnasium Klosterneuburg. Sie kam ihm rasch zugute, weil Georg schon nach 20 Monaten zu Neujahr 1448 Baccalaureus wurde [3]. Sein Lehrer Johannes von Gmunden, ein bedeutender Vertreter der Wiener astronomischen Schule, empfahl ihn danach an die Universität Padua, wo er 1449 astronomische Vorlesungen hielt. Dabei lernte Peuerbach einige frühere Absolventen kennen, unter anderem Nikolaus Cusanus. Dieser schätzte die klare Art, mit der er das Wesentliche aus der üblichen Mixtur von Wissen, Mythen und Astrologie herausschälte.
In der Folge erhielt Peuerbach sogar eine (wie üblich einjährige) Professur an der Universität Bologna und 1450 in Ferrara [4]. Dort traf die berühmten Mathematiker und Astronomen Giovanni Bianchini und Toscanelli. Das Angebot Bianchinis auf einen Lehrstuhl lehnte er ab und ging nach Rom, wo er einige Monate bei Cusanus wohnte und dessen Freundeskreis kennenlernte. Bald danach wurde er Hofastronom von König Ladislaus von Ungarn und später – nach dessen Tod – bei Kaiser Friedrich III.
automatic translation
Peuerbach only enrolled at the university when he was 23 years old (1446). His Upper Austrian mentor Barucher apparently provided a solid pre-university education in a renowned monastery school, probably in the scientifically oriented Stiftsgymnasium Klosterneuburg. It quickly benefited him, because after just 20 months Georg became a baccalaureate on New Year's Day 1448 . His teacher Johannes von Gmunden, an important representative of the Viennese astronomical school, then recommended him to the University of Padua, where he held astronomical lectures in 1449. Peuerbach got to know some former graduates, including Nikolaus Cusanus. He appreciated the clear way in which he extracted the essentials from the usual mixture of knowledge, myths and astrology.
As a result, Peuerbach even received a (as usual one-year) professorship at the University of Bologna and in 1450 in Ferrara [4]. There met the famous mathematicians and astronomers Giovanni Bianchini and Toscanelli. He rejected Bianchini's offer of a chair and went to Rome, where he lived with Cusanus for a few months and became acquainted with his circle of friends. Soon after, he became court astronomer to King Ladislaus of Hungary and later - after his death - to Emperor Frederick III.
Do you have found something with relevance in the last 100 years before 1418, why the circle of astronomers and astrologers around Filippo Maria Visconti should turn to the pagan 12 Olympian god system for a card deck decoration? The Manilius text would be a reason.
Huck
http://trionfi.com

Re: What are the documents for Marziano's dates?

525
Huck,
Manilius doesn't explain why 16 gods were chosen. And obviously Daphne is not astral, the way, for instance, Ariadne becomes (corona borealis). The Libellus, Petrarch and Boccaccio adequately explain everything in Marziano...but only Petrarch points precisely to the number 16, and that in turn comes from Capella (there is no other way to explain why Philology is present, and she clearly gets turned into Daphne/Laura in Petrarch's later writings...from which Marziano takes her).

Phaeded

PS The problem I've not discussed so far: Syphax is not Etruscan, so why does Petrarch impose the Etrusca disciplina onto a Numidian?

Re: What are the documents for Marziano's dates?

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Huck wrote: 18 Jul 2022, 15:27
Do you have found something with relevance in the last 100 years before 1418, why the circle of astronomers and astrologers around Filippo Maria Visconti should turn to the pagan 12 Olympian god system for a card deck decoration? The Manilius text would be a reason.
As Phaeded said, it's 16, not just 12 Olympians. And among the Olympians, Vulcan is replaced by Bacchus (I know Phaeded makes a good case that Aeolus replaces Vulcan, and that the idea of "12 Olympians" is irrelevant in any case, but that is a different argument).

The simplest explanation for the number 16 is Marziano's own: his fourfold scheme, to which he assigned four gods for each moral category. 4x4=16.
Is that a sufficient explanation? It's sufficient for the total number, in my opinion. Is it sufficient explanation for the particular choices? No, because some of them seem forced, like Mercury as exemplifying Virtus, or Mars and Aeolus as exemplars of Wealth. But his textual explanations show how he justifies his choices.

It may be natural for us to think of "12 Olympians" as a bloc, and the last four as ad hoc choices, but that might be lazy thinking. But, if Marziano carefully considered each choice, it is a remarkable coincidence that the first 12 correspond to Olympic gods, so it becomes natural to look for sources.

We have discussed sources here, including the Dii consentes listed by Livy, a favourite book of Filippo Maria's, as well as in other Latin sources available to them before 1412.
viewtopic.php?f=11&t=1358&p=20678&hilit ... tes#p20678

We can bring in Martianus Cappella, Petrarch's Africa, Bersuire's Ovid commentary.

In short, there were plenty of places where these 12 gods are listed before the rediscovery of Manilius.

But again, the 4x4 scheme results in 16, and Daphne's presence forces us to admit Petrarch, another Filippo Maria favourite.

The opinion I expressed over two years ago to you on this very thread remains the same. viewtopic.php?f=11&t=1422&p=21964&hilit ... tes#p21964

There is nothing in Marziano that only Manilius can explain. The Astronomica is just not necessary to interpret Marziano.

Re: What are the documents for Marziano's dates?

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Ross Caldwell wrote: 18 Jul 2022, 16:32 The simplest explanation for the number 16 is Marziano's own: his fourfold scheme, to which he assigned four gods for each moral category. 4x4=16.
Is that a sufficient explanation? It's sufficient for the total number, in my opinion. Is it sufficient explanation for the particular choices? No, because some of them seem forced, like Mercury as exemplifying Virtus, or Mars and Aeolus as exemplars of Wealth. But his textual explanations show how he justifies his choices.
...
Ross,
I think we are in general agreement, but "fourfold" merely describes card playing and its suits: "Consider therefore this game, most illustrious Duke, following a fourfold order...." The game has four suits to which he adds the previously unheard of four moral categories - his invention - but otherwise follows the existing fourfold order of card decks. But there is no compelling "multiplication rule" that makes him multiply 4 x 4 suits. He could have easily used 12 - matching the number of what JvR called the "common" number of court cards per suit - and assigned 3 gods per suit. Any number of gods could have been used, as long as they were divisible by 4.

But Marziano makes a point of putting the number 16 - sexdecim - in the title of his tractatus (he could have just called his game Deificatione Heroum). That number meant something to him, not "fourfold", the latter of which, again, merely describes the received medium of cards.

Phaeded

PS I would also suggest Marziano's opening description of Mercury and the number 16 points to Capella - besides his eloquence in calming disputes, Mercury would be responsible for organizing the 16 gods because he was the groom in Capella's Wedding of Mercury and Philology - the gods are gathered from the 16 regions of the sky for their wedding. Marziano on Mercury:
I believe that it is not easy that sixteen gods sit together without some burden for the organizer or the indignation of some of them...
16 is mentioned nowhere else in Marziano, save the title.

Re: What are the documents for Marziano's dates?

528
Phaeded wrote: 18 Jul 2022, 19:13
PS I would also suggest Marziano's opening description of Mercury and the number 16 points to Capella - besides his eloquence in calming disputes, Mercury would be responsible for organizing the 16 gods because he was the groom in Capella's Wedding of Mercury and Philology - the gods are gathered from the 16 regions of the sky for their wedding. Marziano on Mercury:
I believe that it is not easy that sixteen gods sit together without some burden for the organizer or the indignation of some of them...
16 is mentioned nowhere else in Marziano, save the title.
Damn, you're good. That is a brilliant insight.

Marziano almost explicitly tells us that he has no concern for "12 Olympic gods." His number is 16. They are assembled - not on Olympus, but somewhere, maybe just in this game. Maybe a modified Marziano Cappella, through a Petrarchan lens.

If there is an implied wedding, it is consistent with a 1412 date, too. The very first thing Marziano's Jove is credited with is matrimony (this follows his source in the GDG, II,ii, but much more concise and direct).
And the urgency of making sure Beatrice is not a "co-ruler" with him. I suspect this is why there are only Kings, and no other court cards. The rule of the state belongs to Filippo Maria alone.

I've pretty much convinced myself that the game was Marziano's gift to Filippo Maria for his wedding to Beatrice Cane. Or at least around then (Bossi's Chronica of 1492 says the wedding was 24 July 1412, but she was called "duchess" before then, so some other official recognition, perhaps engagement, must have allowed that dignity already).

Re: What are the documents for Marziano's dates?

529
Here are the relevant chapters in Boccaccio, Genealogia deorum gentilium (abbreviated GDG), for reference.

GDG has been translated in its entirety into French and Italian. Books 1 to 10 have been translated into English by Jon Solomon.

Genealogia deorum gentilium, digital Latin text in PDF based on critical text of 1951
https://www.oeaw.ac.at/kal/mythos/

https://www.oeaw.ac.at/kal/mythos/Bocc01.pdf
https://www.oeaw.ac.at/kal/mythos/Bocc02.pdf
https://www.oeaw.ac.at/kal/mythos/Bocc03.pdf
etc. until …
https://www.oeaw.ac.at/kal/mythos/Bocc15.pdf

Two very good translations of all 15 books, the first French, the second Italian. The first full English translation is being done by the American Jon Solomon. Two volumes of this have appeared, containing Books I-V (in 2011) and Books VI-X (in 2017) respectively.

Anonymous French translator, 1498
https://gallica.bnf.fr/ark:/12148/bpt6k ... rk=42918;4
https://books.google.fr/books?id=VRry9y ... 22&f=false

Giuseppe Betussi, 1547
https://archive.org/details/geneologiad ... _0/page/n3
Bibliotdeca Virtuale On-Line searchable digital text
http://bivio.filosofia.sns.it/bvWorkTOC ... iaDegliDei

All Jupiters, Venuses, and Mercuries are important. The most important of each of the others are in bold face.

1. Jove-Jupiter
1st Jupiter
II, ii
2nd Jupiter
V, i
3rd Jupiter
XI, i

2. Juno
VIIII, i


3. Minerva
1st Minerva
II, iii
2nd Minerva
IIII, lxiiii
3rd Minerva
V, xlviiii

4th Minerva
VII, xxxi

4. Venus
1st Venus, The Great
III, xxii
2nd Venus, Mother of Cupid
III, xxiii
3rd Venus
XI, iiii

5. Apollo
1st Apollo
III, xviiii
2nd Apollo
V, iii


6. Neptune
X, i


7. Diana
1st Diana
II, vi
2nd Diana
V, ii


8. Bacchus
1st Liber
II, xi
Bacchus
V, xxv

9. Mercury
1st Mercury
II, vii
2nd Mercury
II, xii
3rd Mercury
III, xx

4th Mercury
VII, xxxiiii
5th Mercury
VII, xxxvi
6th Mercury
XII, lxii

10. Mars
VIIII, iii

11. Vesta
VIII, iii


12. Ceres
1st Ceres
III, iiii
2nd Ceres
VIII, iiii


13. Hercules
1st Hercules
II, viiii
2nd Hercules
V, xlvi
3rd Hercules
VII, xxxii
4th Hercules
XIII, i


14. Æolus
XIII, xviiii


15. Daphne
VII, xxviiii


16. Cupid
1st Cupid
II, xiii
2nd Cupid
III, xxiiii
3rd Cupid, son of Mars
VIIII, iiii

Amor, son of Venus
XI, v

Re: What are the documents for Marziano's dates?

530
Do you see any sign, that Boccaccio knew the 12-Olympian-Gods system?

The 16 gods of the Echecs amoureux knew other gods. It has a focus on the 7-planet gods.

The 20/22 figures in De deorum imaginibus libellus / Albrici / Reg. Lat. 1290 has also a focus on the 7-planet gods

Saturnus / Jupiter - 1r
Mars / Apollo - 1v
Venus / Mercury - 2r
Diane / Minerva - 2v
Pan / Pluto - 3r
Juno / Cybele - 3v
Eolus / Janus - 4r
Vulcan / Neptun - 4v
Vesta / Orpheus - 5r
Bacchus / Aesculapius - 5v
Perseus / Heracles fights


Michael's quote , that you had linked to ... all 3 authors are not persons of 14th century .

Livy Ab Urbe Condita 22,10,9 .... 2 Forum lines
Apuleius, De Deo Socratis II,9-19 .... 8 Forum lines
Arnobius, Adversus nationes liber III, 40 .... 13 Forum lines

Livy Ab Urbe Condita 22,10,9 .... there is indeed not much more than 2 lines
https://books.google.de/books?id=4lEEEA ... t,&f=false

Apuleius, De Deo Socratis II,9-19 ... Another snippet in II near the beginning
http://www.poesialatina.it/_ns/ProsaLat ... ratis.html

Arnobius, Adversus nationes liber III, 40
Ah, that's an interesting passage, cause the text discusses the work of Manilius
38.1. Quonam modo igitur religionis potestis integrare vim plenam, cum circa ipsos erretis deos, aut ad venerabiles invitare nos cultus, cum nihil nos certi de ipsorum numinum comprehensione doceatis? 2. Ut enim de mediis conticiscamus auctoribus, aut ille primus eradit atque interficit sex divas Musas, si esse illas constat novem, aut iste ultimus et extremus sex adponit, quae nullae sunt, tribus solis in veritate constantibus, ut neque sciri possit aut comprehendi, quaenam debeant addi, quae demi, et in periculum deducatur religionis ipsius susceptio, aut id quod non est colens aut quod sit fortasse praeteriens. 3. Novensiles Piso deos esse credit novem in Sabinis apud Trebiam constitutos. Hos Granius Musas putat consensum adcommodans Aelio, novenarium numerum tradit Varro, quod in movendis rebus potentissimus semper habeatur et maximus, novitatum Cornificius praesides, quod curantibus his omnia novitate integrentur et constent, deos novem Manilius quibus solis Iuppiter potestatem iaciendi sui permiserit fulminis. 4. Cincius numina peregrina novitate ex ipsa appellata pronuntiat; nam solere Romanos religiones | f. 78 | urbium superatarum partim privatim per familias spargere, partim publice consecrare, ac ne aliqui deorum multitudine aut ignorantia praeteriretur, brevitatis et compendii causa uno pariter nomine cunctos Novensiles invocari.

39.1. Sunt praeterea nonnulli, qui ex hominibus divos factos hac praedicant appellatione signari, ut est Hercules Bomulus Aesculapius Liber Aeneas. Sententiae, ut apparet, diversae sunt haec omnes, neque fieri per rerum naturam potest, ut qui opinionibus differunt veritatis unius habeantur auctores. Si enim Pisonis sententia vera est, Melius et Uranius mentiuntur, si quod dicitur ab his certum est, peritissimus errat Varro, qui rebus in .sub.stantia constitutis inanissimas subdit et res cassas. 2. Si novenarius numerus cognomen Novensilium ducit, Cornificius balare convincitur, qui novitati praesidentibus divis alienae potentiae vim donat. Quodsi opinio Cornificii vera est, inprudens Cincius invenitur, qui urbium victarum deos potestate adficit Novensilium numinum. Quodsi hi sunt quos Cincius praedicat, Manilius dicere repperietur falsum, qui alieni fulminis iaculatores sub istius vocaminis appellatione concludit. 3. Quodsi exploratum et verum est id quod Manilius autumat, in errore sunt hi maximo qui honoribus divinis auctos consecratosque mortales ab novitate honoris existimant nuncupari. Quodsi Novensiles hi sunt qui meruerunt ad sidera sublevari, postquam sunt vitae mortalitate defuncti, nulli prorsus Novensiles di sunt. 4. Ut enim servi milites magistri non sunt personarum | f. 78b | subiacentium nomina sed officiorum, condicionum et munerum, ita cum Novensiles dicimus, si nomen est istud eorum qui ex hominibus meruerunt dii esse, manifestum et promptum est, non personas specialiter definitas sed novitatem ipsam cognomine Novensilium nuncupari.
[the following was that, what Michael had quoted]
40.1. Nigidius Penates deos Neptunum esse atque Apollinem prodidit, qui quondam muris immortalibus Ilium condicione adiuncta cinxerunt. Idem rursus in libro sexto exponit et decimo disciplinas Etruscas sequens, genera esse Penatium quattuor et esse Iovis ex his alios, alios Neptuni, inferorum tertios, mortalium hominum quartos, inexplicabile nescio quid dicens. 2. Caesius et ipse id sequens Fortunam arbitratur et Cererem, Genium Iovialem ac Palem, sed non illam feminam quam vulgaritas accipit sed masculini nescio quem generis ministrum Iovis ac vilicum. 3. Varro qui sunt introrsus atque in intimis penetralibus caeli deos esse censet quos loquimur nec eorum numerum nec nomina sciri. Hos Consentes et Complices Etrusci aiunt et nominant, quod una oriantur et occidant una, sex mares et totidem feminas, nominibus ignotis et miserationis parcissimae; sed eos summi Iovis consiliarios ac principes existimari. 4. Nec defuerunt qui scriberent Iovem, Iunonem ac Minervam deos Penates existere, sine quibus vivere ac sapere nequeamus et qui penitus nos regant ratione, calore ac spiritu. Ut videtis, et hic quoque nihil concinens dicitur, nihil una pronuntiatione finitur, nec est aliquid fidum, quo insistere mens possit veritati suae proxima suspicione | f. 79 | coniciens. Ita enim labant sententiae alteraque opinio ab altera convellitur, ut aut nihil ex omnibus verum sit aut si ab aliquo dicitur, tot rerum diversitatibus nesciatur.
(automatic translation)
38.1. How, then, can you integrate the full force of religion, when you err about the gods themselves, or invite us to venerable worship, when you are teaching us nothing certain about the comprehension of their deities? 2. For in order that we may cut over from the middle authors, either that first erases and kills the six goddesses of the Muses, if it is certain that they are nine, or that the last and the last adds six, which are none, the only three consisting in truth, so that it can neither be known nor comprehended; which things ought to be added, and which should be taken away, and the assumption of religion itself may be put into danger, or that which he is not worshiping, or which he is perhaps passing away. 3. Piso believes that the Novensiles were gods, nine among the Sabines settled at Trebia. Granius considers the Muses to be these, agreeing with Aelius' consent, Varro delivers the number nine, because he is always considered the most powerful and the greatest in shifting affairs, and Cornificius the governors of novelties; 4. Cincius declared that the divinities of the foreign country were derived from the novelty of the name itself; for it was customary for the Romans to spread the religions of the conquered cities, partly privately, and partly to consecrate them by families;

39.1. There are, moreover, some, who, by this name, declare that they were made gods, that they are signified by Hercules, Bomulus, Aesculapius, and Aeneas. All these opinions, as it appears, are different; For if the opinion of Piso is true, it is better to lie and Uranius, if what is said by them is certain; 2. If the number nine derives the surname of the Novensilius, he is convicted by Cornificius Balare, who imparts the power of a strange power to the gods who presided over the novelty. But if the opinion of Cornificius is true, then Cincius is found to be inadvertent, who by the power of the novel deities of the deities of the conquered cities infects the gods. But if those are the ones whom Cincius claims to be, Manilius will be found to speak false, who concludes that under the name of that name the throwers of another thunderbolt. 3. But if that which Manilius asserts is well-informed and true, in error they are of the greatest importance, who think that they are said to have been honored by divine honors, and consecrated mortals by the novelty of their honor. But if Novensiles are those who deserved to be raised to the stars, after they have died by the mortality of their life, they are no gods at all. 4. For just as slaves, soldiers and masters are not the names of subordinate persons, but of duties, situations, and roles, so when we say Novensiles, if this is the name of those who deserved to be gods of men to be termed.

40.1. Nigidius also stated that the Penates were Poseidon and Apollo gods; He explains the same again in Book VI and the following Etruscan teachings: that there are four genera of Penates, and that there are of them some of Jupiter, others of Neptune, the third of the underworld, and the fourth of mortals, and I do not know what to say in an inexplicable way. 2. Caesius himself considers that the latter follows Fortune and Ceres, the Genius of Jupiter and Pales; 3. Varro thinks that those who are in the interior and in the innermost recesses of the heaven are the gods whom we speak, and that neither their number nor their names are known. The Etruscans call and name these Consentes and Complices, because they give birth and kill one another, six males and as many females, by names unknown and of a minimal degree of compassion; but that they were considered as councilors and chiefs of Jupiter's chief. There were not wanting to write that Jupiter, Juno, and Minerva existed as gods as Penates, without whom we are unable to live and be wise, and who govern us entirely by reason, heat, and spirit. As you see, and here also nothing is said in tune, nothing is finished by one pronunciation, nor is there anything faithful by which the mind may be able to stand upon the truth by the nearest suspicion of its own f. 79 | guessing For such opinions fail, and another opinion is drawn up by another, that either nothing is true of them all;
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Here is an article about the Zwölfgötter (12 Götter) in Roscher's Mythologie-Lexikon. It goes from column 764-848, which is a rather complex text with 85 columns
https://archive.org/details/roscher1/Ro ... ew=theater
There is even an additional article "Theos trikaldecatos", Roscher Band 5, column 638f., but this isn't online. Ah ... I found it ....
https://archive.org/details/ausfhrliche ... ew=theater
It's a very small one about the 13th god. The 13th is Hercules, but alst opportunities Alexander the great and Augustus, if I remember correctly.

Julius Firmicus Maternus shall have reported about the astrology of Manilius, but hasn't given the name of the author. So I've read in the German article.
https://de.wikipedia.org/wiki/Iulius_Firmicus_Maternus
Etwa 335 bis 337 verfasste der aus Sizilien stammende Firmicus die Matheseos libri octo -- kurz Mathesis --, ein Werk zur antiken Astrologie in acht Büchern. Inhaltlich zeigt Firmicus Maternus "im 1. B[uch] eine Verteidigung der Astrologie, in den weiteren 7 die astrologischen Grundbegriffe und Lehren von den 12 Orten, Himmelsachsen und vor allem den Horoskopen in den Tierkreiszeichen, in ihrer Verbindung mit einem oder mehreren Planeten in ihren verschiedenen Aspekten. Danach werden die Voraussagen über Kinder, Eltern, Krankheiten, Ehe, Geisteskrankheiten, verschiedene Berufe gegeben. Das 8. B[uch] enthält eine kurze Darstellung der Sphaera Barbarica."[1] Das Werk ist dem Statthalter Kampaniens, Egnatius Lollianus Mavortius, gewidmet, der zum Zeitpunkt der Widmung jedoch bereits zum proconsul Africae aufgestiegen war.
https://it.wikipedia.org/wiki/Giulio_Firmico_Materno
Paradossalmente fu, invece, molto considerata la sua opera astrologica, la cui esaustività e leggibilità migliore rispetto all'opera di Marco Manilio giovarono alla trasmissione.
https://en.wikipedia.org/wiki/Julius_Firmicus_Maternus
Julius Firmicus Maternus was a Roman Latin writer and astrologer, who received a pagan classical education that made him conversant with Greek; he lived in the reign of Constantine I (306 to 337 AD) and his successors. His triple career made him a public advocate, an astrologer and finally a Christian apologist.[1] The explicit, or end-tag, of the sole surviving manuscript of his De errore profanarum religionum ("On the error of profane religions") gives his name as Iulius Firmicus Maternus V C, identifying him as a vir clarissimus and a member of the senatorial class. He was also author of the most extensive surviving text of Roman astrology, Matheseos libri octo ("Eight books of astrology") written around 334–337.[2] Manuscripts of this work identify him as "the younger" (iunior) or "the Sicilian" (Siculus).[3] The lunar crater Firmicus was named in his honour.
The Matheseos was dedicated to the governor of Campania, Lollianus Mavortius, whose knowledge of the subject inspired Firmicus, and whose encouragement supported him during the composition of this handbook. It is among the last extensive handbooks[4] of a "scientific" astrology that circulated in the West before the appearance of Arabic texts in the 12th century. Augustine of Hippo, drawn to astrology in his youth in the mid-fourth century,[6] fulminated against the study's impieties, in part based on the astrologers' view that the planets were divinities, but also on rational grounds, taking, for instance, the divergent careers of twins.[7] The Neoplatonist astrological work was first printed by Aldus Manutius in 1499, and has often been reprinted.
Huck
http://trionfi.com