1968 02 00 Classical Journal - Vol 63 No 5 - Wittmann

Magazine Overview

Title: The Classical Journal
Issue: Vol. 63, No. 5
Date: February, 1968
Publisher: The Classical Association of the Middle West and South
Article Title: Flying Saucers or Flying Shields
Author: Richard G. Wittmann

The "Novum Miraculum" in Antiquity

The article begins by referencing Cicero's *De re publica*, where Laelius scolds Tubero for being overly interested in a celestial phenomenon—a "second sun"—instead of Rome's civil disorders. Laelius quotes Achilles from Ennius, lamenting that people observe celestial signs and mythical beasts while ignoring immediate earthly problems.

In contrast, Seneca, in his *Quaestiones naturales*, expresses a different view. He suggests that while people are accustomed to daily wonders and may overlook them, unusual occurrences in the sky, the *novum miraculum*, capture attention and become a "delightful spectacle" (*spectaculum dulce*). Wittmann draws a parallel between Seneca's observation and a question posed by Edward J. Ruppelt, former head of the U.S. Air Force's Project Blue Book: "Do people look up if they have no reason to do so?"

The author notes the modern phenomenon of "sky-watching," driven by thousands of radar stations and public fascination, exemplified by the popularity of Eugene Burdick's novel *Fail-safe* and the convention of the Amalgamated Flying Saucer Clubs of America. This modern interest, Wittmann argues, aligns with Seneca's concept of sky-watching as a "delightful spectacle."

Wittmann asserts that ancient Romans, despite Laelius' admonition, also scanned the skies with enthusiasm and observed many unidentified objects, as evidenced by writers like Pliny, Seneca, Julius Obsequens, and Joannes Lydus.

Ancient Descriptions of Aerial Phenomena

The article delves into specific examples from ancient texts. Ruppelt's documentation of contemporary UFO sightings identifies two common shapes: lens-shaped and oblong or cigar-shaped. Wittmann notes that some UFO enthusiasts consider the oblong shape the "mother ship" and the round objects its "parasite reconnaissance vehicles," and states that both types were observed by the Romans.

Seneca, in his discussion of comets, distinguishes between usual comets and other lights in the sky. He hesitates to classify rarely seen lights called "tree-trunks" (*trabes*) and "barrels" (*pithiae*) as comets. In a later passage (7.20.2), Seneca describes more unusual lights, including "columns" (*columnae*) and "flaming shields" (*clipei*), which he attributes to Posidonius. Wittmann poses the question of whether these ancient descriptions are equivalent to modern "flying cigars" and "flying saucers."

The case of the "flying shields" is highlighted as particularly interesting. Pliny, in his *Naturalis historia*, recounts an incident from 100 B.C. where, at sunset, a "fiery shield" flashed across the sky from west to east. Julius Obsequens records a similar event for the same year: "at sunset a shield-like orb was seen moving from west to east."

Wittmann suggests that the Romans might have naturally referred to such fiery, lens-like objects as "shields" (*clipei*), whereas the term "saucer" was originally intended to describe the object's movement rather than its shape. He references Kenneth Arnold's 1947 sighting, where the objects' skipping motion reminded him of a "saucer skipped across water."

Furthermore, Wittmann observes that pictures of UFOs in modern magazines often resemble shields more than saucers, implying the Romans were more inclined to think of shields than saucers. The article also mentions C. G. Jung's discussion of UFO symbolism, where the circle and oblong shapes are linked to totality, wholeness, and sexual symbols.

The "Green Fireballs" and Other Sightings

The article presents a news report from September 18, 1954, about thousands of people witnessing a "blinding green" fireball in New Mexico, the size of a full moon, which lit up the sky. This report is compared to an incident described by Pliny (2.35.100) from 66 B.C., where a falling star was seen to increase in size, become as large as the moon, and then retreat back into the sky, appearing as a torch (*lampadem*). Wittmann points out the similarities: the object's increasing size, the transformation of night into day-like light, and the large number of witnesses. He speculates that this might have been a "reconnaissance ship returning to the mother ship," echoing modern UFO lore.

Other ancient writers also recorded similar phenomena. Joannes Lydus, in his *De ostentis*, describes an "exiguous spark" falling from the stars, increasing to the size of the moon, and shining brightly, considering it a common evil omen. Julius Obsequens records instances of "night suns" in 163 B.C., where daylight was seen at night.

Wittmann clarifies that his purpose is not to definitively prove that ancient Romans saw the exact same UFOs as modern observers. However, he argues that the Romans clearly observed unidentified objects in their skies with shapes similar to modern disks and cigars.

Roman Attitudes Towards Unidentified Objects

The article explores the Roman attitude towards these phenomena. While Pliny, Lydus, and Obsequens viewed these aerial events as portents of future evils, they did not see them as causes of current tensions. Pliny, in his *De ostentis*, suggests it is the philosopher's role to consider the natural causes of these portents, but he himself is interested in them only as predictors of the future. He notes that a "burning star, resembling a shield," portended the movement of the Parthians. If such a shield moved from east to west, it foretold the movement of the hated Parthians; if from north to south, it signaled a thunderstorm and a violent north wind; and if from south to north, it brought the south wind.

Wittmann contrasts this with an attitude expressed by Scipio in Cicero's *De re publica*, who, following Panaetius, dismissed celestial phenomena as either beyond human understanding or irrelevant to human life. Wittmann suggests that this dismissive attitude was as readily rejected by the ancients as it would be by modern astrophysicists and psychologists.

Wittmann reiterates that he is not trying to prove the identity of ancient and modern objects but rather to show that Romans observed unidentified objects with familiar shapes. He argues that if ancient sightings were indeed identical to modern UFOs, several modern theories about UFO origins would be challenged. They could no longer be explained as secret weapons or atomic explosion effects. If they were alien spacecraft, their presence would have been known for much longer than previously assumed.

The article concludes by referencing a "saucer evangelist" quoted by Jung, who claims to have communicated with intelligent beings from a flying saucer. This aligns with the idea that extraterrestrial beings may have been observing Earth for centuries.

Recurring Themes and Editorial Stance

The central theme of the article is the historical continuity of unexplained aerial phenomena, drawing parallels between ancient Roman accounts and modern UFO sightings. Wittmann argues that the shapes and behaviors described in antiquity are remarkably similar to those reported today, suggesting that UFOs are not a purely modern invention. The article also touches upon the psychological and cultural interpretations of these phenomena, from ancient omens to modern fascination and the search for extraterrestrial explanations. The editorial stance appears to be one of open inquiry, presenting ancient evidence to suggest that the mystery of unidentified aerial objects has a long history, potentially challenging conventional scientific explanations.