| Transcript |
| 0:07 | · | the Greek historian and philosopher |
| 0:10 | · | Plutarch has left behind several texts |
| 0:12 | · | which form part of the basis for our |
| 0:14 | · | understanding of both the rise of the |
| 0:16 | · | Roman State and the fall of the Roman |
| 0:18 | · | Republic |
| 0:19 | · | his writing often took the form of |
| 0:21 | · | biography and arguably his most famous |
| 0:23 | · | work is the parallel lives which pairs a |
| 0:26 | · | Greek and a Roman in order to shed light |
| 0:28 | · | on perceived moral failings or to bestow |
| 0:31 | · | Praise on both men for qualities that |
| 0:33 | · | the two were thought to share in the |
| 0:35 | · | life of the colors which recounts the |
| 0:37 | · | actions of Lucius lascinius the Cullis a |
| 0:40 | · | Roman general and Statesman who served |
| 0:42 | · | in the third methodic war plutarik |
| 0:44 | · | records something strange happening |
| 0:46 | · | during one of the battles which a paper |
| 0:48 | · | published in the classical Journal |
| 0:49 | · | includes in a list of ancient accounts |
| 0:51 | · | of UFOs the title of said papers thus |
| 0:54 | · | unidentified flying objects in classical |
| 0:56 | · | Antiquity and it is what inspired both |
| 0:59 | · | this video and the title of Sid video |
| 1:02 | · | I am not joking nor am I intending this |
| 1:04 | · | to be clickbait that is the actual title |
| 1:07 | · | of an academic paper published in an |
| 1:09 | · | academic Journal |
| 1:10 | · | so what is this mysterious account |
| 1:14 | · | well plut gives a brief sketch of the |
| 1:16 | · | third methodic War during which the |
| 1:18 | · | colors engages the forces of Mithra |
| 1:20 | · | deities of the sixth king of pontus and |
| 1:22 | · | bithynia and during the fighting one of |
| 1:25 | · | the other Roman generals Marcus Aurelius |
| 1:27 | · | Kata who is also the other console at |
| 1:29 | · | the time the second being the Cullis |
| 1:31 | · | took the opportunity to attack |
| 1:33 | · | the plan seems to have been something |
| 1:35 | · | along the lines of the colors engaging |
| 1:37 | · | with land forces while caught up by |
| 1:39 | · | Beverly would attack with Naval forces |
| 1:41 | · | but he lost 60 ships and apparently |
| 1:43 | · | three or four thousand soldiers and then |
| 1:46 | · | took refuge in the city of chelseedon |
| 1:48 | · | localis approached the enemy Army but |
| 1:50 | · | seeing the size apparently held back |
| 1:53 | · | at the same time Rome was engaged in a |
| 1:56 | · | bloody war with Sartorius in Spain and |
| 1:59 | · | Sartorius had sent Marcus Morris to |
| 2:01 | · | mythrough deities as a military advisor |
| 2:03 | · | Mario's challenged Lucas and the two |
| 2:05 | · | armies then Drew up ranks Plutarch then |
| 2:08 | · | recorded the following |
| 2:11 | · | but presently as they were on the point |
| 2:13 | · | of joining battle with no apparent |
| 2:15 | · | change of weather but all of a sudden |
| 2:16 | · | the sky burst asunder and a huge |
| 2:19 | · | flame-like body was seen to fall between |
| 2:21 | · | the two armies in shape it was most like |
| 2:24 | · | a wine jar and in color like molten |
| 2:26 | · | silver |
| 2:27 | · | both sides were astonished at the site |
| 2:29 | · | and separated this Marvel as they say |
| 2:32 | · | occurred in phrygia at a place called |
| 2:35 | · | otrie this translation of the original |
| 2:37 | · | Greek comes from the Loeb classical |
| 2:39 | · | Library a collection of all the |
| 2:41 | · | classical texts of Greece and Rome with |
| 2:42 | · | the original language on the left-hand |
| 2:44 | · | page and a more or less literal |
| 2:46 | · | translation of the text in English on |
| 2:48 | · | the right hand page that being said |
| 2:51 | · | what is the event being described |
| 2:54 | · | well unfortunately it probably is not a |
| 2:57 | · | UFO but the truth is possibly more |
| 2:59 | · | exciting the religion of ancient Rome |
| 3:01 | · | was fairly well engaged with what we |
| 3:03 | · | would understand to be Omens and |
| 3:05 | · | divination |
| 3:06 | · | they were the type of priest known as |
| 3:08 | · | the horror specs meaning diviner who was |
| 3:10 | · | responsible for examining the entrails |
| 3:12 | · | of sacrificed animals in order to judge |
| 3:15 | · | whether it was conducive to success or |
| 3:17 | · | not to undertake certain actions like |
| 3:19 | · | giving battle |
| 3:21 | · | examining intrails however was not the |
| 3:23 | · | only form of divination practiced by the |
| 3:25 | · | Romans August were another form of |
| 3:27 | · | diviner and these religious |
| 3:29 | · | professionals were trained to interpret |
| 3:30 | · | such things as thunder lightning the |
| 3:32 | · | flights of birds Etc in order to |
| 3:35 | · | determine the will of the gods or of the |
| 3:37 | · | gods were displeased |
| 3:38 | · | what plutocal accordion his parallel |
| 3:41 | · | lives is probably a form of other |
| 3:43 | · | worldly sign called a prodigy so in |
| 3:46 | · | discussing this it is extremely |
| 3:48 | · | important to make the distinction |
| 3:49 | · | between Omens and prodigies in Roman |
| 3:52 | · | religion and Roman Magic |
| 3:54 | · | these are both understood to be signs |
| 3:56 | · | implying the course of future events or |
| 3:58 | · | hinting that something good or bad May |
| 4:00 | · | potentially happen and they both usually |
| 4:03 | · | occurred in public although Omens did |
| 4:05 | · | not necessarily have to |
| 4:07 | · | but unlike prodigies Omens are often |
| 4:10 | · | considered more important to the private |
| 4:12 | · | individual than to the community as a |
| 4:14 | · | whole |
| 4:15 | · | a prodigy is a similar phenomenon but it |
| 4:17 | · | is on a different level altogether when |
| 4:19 | · | it comes to Roman religion magic or |
| 4:21 | · | popular Superstition because it was |
| 4:23 | · | believed to be a public event |
| 4:26 | · | what's being described in the text is an |
| 4:28 | · | amphora a large jug usually designed to |
| 4:31 | · | hold wine among other substances and |
| 4:33 | · | plutarch's description of the amphora as |
| 4:35 | · | being like molten silver is definitely |
| 4:37 | · | strange but given that prodigies Were |
| 4:40 | · | Meant to invoke images of things Beyond |
| 4:42 | · | this world |
| 4:43 | · | it is on the other hand perhaps not so |
| 4:45 | · | strange after all this sort of thing |
| 4:47 | · | because it was a public event and not a |
| 4:49 | · | private one like an omen means that they |
| 4:52 | · | had to be addressed publicly |
| 4:54 | · | it's not entirely clear what if anything |
| 4:56 | · | was done to address this particular |
| 4:58 | · | Prodigy but it's not unusual to read in |
| 5:00 | · | Roman sources about people experiencing |
| 5:02 | · | Panic during events like an eclipse when |
| 5:05 | · | siding with what was written in |
| 5:06 | · | prophetic texts like The Sibling books |
| 5:08 | · | kept in the temple of Jupiter in Rome |
| 5:10 | · | prodigies were taken as signs of divine |
| 5:13 | · | anger and usually required some sort of |
| 5:15 | · | monstrous level of atonement like human |
| 5:17 | · | sacrifice |
| 5:19 | · | unfortunately for this particular |
| 5:21 | · | Prodigy recorded in Plutarch |
| 5:23 | · | this is really all that can be said for |
| 5:25 | · | certain about it that is that it was a |
| 5:28 | · | prodigy his description fits the theme |
| 5:30 | · | of Romans believing that fantastic or |
| 5:32 | · | bizarre events happened just prior to |
| 5:34 | · | more natural although no less drastic |
| 5:36 | · | events such as a bloody battle that took |
| 5:39 | · | place that day between the forces of the |
| 5:41 | · | colas and mythritates if nothing else |
| 5:43 | · | this was a sign of the horror and |
| 5:46 | · | bloodshed to come |
