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:''For others named Labeo, see Labeo (disambiguation)'' Cornelius Labeo was an ancient Roman theologian and antiquarian who wrote on such topics as the Roman calendar and the teachings of Etruscan religion ''(Etrusca disciplina)''. His works survive only in fragments and ''testimonia.'' He has been dated "plausibly but not provably" to the 3rd century AD.〔C. Robert Phillips III, "Approaching Roman Religion: The Case for ''Wissenschaftsgeschichte''," in ''A Companion to Roman Religion'' (Blackwell, 2007), p. 15, citing ''HLL'' 4.78; Robert Lamberton, ''Homer the Theologian: Neoplatonist Allegorical Reading and the Growth of the Epic Tradition'' (University of California Press, 1986), p. 250.〕 Labeo has been called "the most important Roman theologian" after Varro, whose work seems to have influenced him strongly.〔Attilio Mastrocinque, "Creating One's Own Religion: Intellectual Choices," in ''A Companion to Roman Religion'', p. 384.〕 He is usually considered a Neoplatonist.〔Mastrocinque, "Creating One's Own Religion," p. 384; R. Majercik, "Chaldean Triads in Neoplatonic Exegesis: Some Reconsiderations," ''Classical Quarterly'' 51.1 (2002), p. 291, note 119, citing P. Mastandrea, ''Un Neoplatonico Latino: Cornelio Labeone'' (Leiden, 1979), 127–34 and 193–8; Robert A. Kaster, ''Studies on the Text of Macrobius' Saturnalia'' (Oxford University Press, 2010), p. 39; Lamberton, ''Homer the Theologian'', p. 249 (where he is ranked among "the Latin authors of greatest importance for the development of Platonism in late antiquity").〕 Labeo and Censorinus are the only authors with demonstrable interests in writing about Roman religion during a time of "military anarchy" between the death of Caracalla and the accession of Diocletian when scholarship seems mostly to have ground to a halt.〔Phillips, "Approaching Roman Religion," p. 15.〕 Because religious and civil law in ancient Rome may overlap, the fragments of this Labeo are sometimes confused with those of the jurists Quintus Antistius Labeo and Marcus Antistius Labeo. ==Influence== Labeo was among the sources used by Macrobius,〔Clifford Ando, "The Palladium and the Pentateuch: Towards a Sacred Topography of the Later Roman Empire," ''Phoenix'' 55 (2001), pp. 402–403, and ''The Matter of the Gods: Religion and the Roman Empire'' (University of California Press, 2008), p. 193. Alan Cameron, ''The Last Pagans of Rome'' (Oxford University Press, 2011), p. 267, considers Macrobius, ''Saturnalia'' 1.17–23 as "nothing but a series of excerpts from Labeo."〕 John Lydus,〔Phillips, "Approaching Roman Religion," p. 15; Cameron, ''The Last Pagans of Rome'', p. 268, noting that Lydus excerpted many of the same passages from Labeo as Macrobius did.〕 and Servius.〔Phillips, "Approaching Roman Religion," p. 15. Example at note to ''Aeneid'' 3.168.〕 It has sometimes been supposed that the Orphic verses given by Macrobius in the first book of his ''Saturnalia'' are taken from Labeo.〔R. Delbrueck and W. Vollgraff, "An Orphic Bowl," ''Journal of Hellenic Studies'' 54 (1934), p. 134.〕 His works were influential enough that he was targeted for criticism by Church Fathers〔Phillips, "Approaching Roman Religion," p. 15.〕 such as Arnobius〔Arnobius 2.15.〕 and Augustine.〔Augustine, ''De civitate Dei'' 2.11, 9.19.〕 He may have been Arnobius's intermediate source for Porphyry,〔Majercik, "Chaldean Triads in Neoplatonic Exegesis," p. 291, note 119, citing Mastandrea, ''Un Neoplatonico Latino'', 127–34 and 193–8.〕 and possibly Martianus Capella's for Iamblichus.〔Gérard Capdeville, "Les dieux de Martianus Capella," ''Revue de l'histoire des religions'' 213.3 (1996), p. 258, note 18, citing Robert Turcan, "Martianus Capella et Jamblique," ''REL'' 36 (1958) 235–254. On the difficulty of determining Macrobius's use of Labeo, see Danuta Shanzer, ''A Philosophical and Literary Commentary on Martianus Capella's ''De Nuptiis Philologiae et Mercurii'', Book 1'' (University of California Press, 1986), pp. 133–138, 193–194.〕 Labeo was interested in such problems as the existence of good and bad ''numina'', and whether intermediate beings should be called ''daimones'' (δαίμονες) or ''angeloi'' (ἄγγελοι).〔Lambertson, ''Homer the Theologian'', p. 250.〕 Labeo is one of the Greek and Roman authors with whom Augustine debates over the nature of "demons" in Book 8, ''On the City of God''. In particular, he rejects Labeo's distinction between good and bad ''daimones'', saying they are all impure spirits and thus evil.〔Augustine, ''De civitate Dei'' 2.11, 8.22, 3.25; Maijastina Kahlos, ''Debate and Dialogue: Christian and Pagan Cultures c. 360–430'' (Ashgate, 2007), p. 175.〕 In classifying divine figures as gods, demigods, and heroes, Labeo placed Plato among demigods such as Hercules and Romulus.〔Kahlos, ''Debate and Dialogue'', p. 157.〕 In ''De mensibus'' ("On the months"), Lydus cites Labeo as his source for a list of thirty names for Aphrodite (Venus) and for explanations of customs pertaining to the calendar such as the etymologies of the names of the months.〔Lydus, ''De mensibus'' 1.21, 3.1.12, 3.10.〕 Labeo supported the view that the Roman goddess Maia was the Earth ''(Terra)'', named for her great size ''(magnitudine)'', to be identified with the Great Mother (Magna Mater) and the Good Goddess (Bona Dea), to whom a temple was dedicated on the Kalends of May.〔Hendrik H.J. Brouwer, ''Bona Dea: The Sources and a Description of the Cult'' (Brill, 1989) p. 224.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Cornelius Labeo」の詳細全文を読む スポンサード リンク
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