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Tiresias: The Ancient Mediterranean Religions Source Database



4743
Epicurus, Letter To Herodotus, 10.63
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Hesiod, Works And Days, 137-138, 152-153, 170-171, 180, 116 (8th cent. BCE - 7th cent. BCE)

116. Embraced both men and gods, who, in their glory
2. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

28b. and there is no danger that it will stop with me. But perhaps someone might say: Are you then not ashamed, Socrates, of having followed such a pursuit, that you are now in danger of being put to death as a result? But I should make to him a just reply: You do not speak well, Sir, if you think a man in whom there is even a little merit ought to consider danger of life or death, and not rather regard this only, when he does things, whether the things he does are right or wrong and the acts of a good or a bad man. For according to your argument all the demigod
3. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

522e. take my death easily. For no man fears the mere act of dying, except he be utterly irrational and unmanly; doing wrong is what one fears: for to arrive in the nether world having one’s soul full fraught with a heap of misdeeds is the uttermost of all evils. And now, if you do not mind, I would like to tell you a tale to show you that the case is so. Call. Well, as you have completed the rest of the business, go on and complete this also.
4. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE)

268e. by eliminating part after part, and in that way reach the ultimate object of our search. Shall we do that? Y. Soc. By all means. Str. Then please pay careful attention to my story, just as if you were a child; and anyway you are not much too old for children’s tales. Y. Soc. Please tell the story. Str. of the portents recorded in ancient tales many did happen and will happen again. Such an one is the portent connected with the tale of the quarrel between Atreus and Thyestes. You have doubtless heard of it and remember what is said to have taken place. Y. Soc. You refer, I suppose, to the token of the golden lamb.
5. Cicero, On Divination, 2.33-2.34 (2nd cent. BCE - 1st cent. BCE)

2.33. Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur. 2.34. Quid de fretis aut de marinis aestibus plura dicam? quorum accessus et recessus lunae motu gubertur. Sescenta licet eiusdem modi proferri, ut distantium rerum cognatio naturalis appareat)—demus hoc; nihil enim huic disputationi adversatur; num etiam, si fissum cuiusdam modi fuerit in iecore, lucrum ostenditur? qua ex coniunctione naturae et quasi concentu atque consensu, quam sumpa/qeian Graeci appellant, convenire potest aut fissum iecoris cum lucello meo aut meus quaesticulus cum caelo, terra rerumque natura? Concedam hoc ipsum, si vis, etsi magnam iacturam causae fecero, si ullam esse convenientiam naturae cum extis concessero; 2.33. Such signs, as I have shown before, certainly could not come within your classification of the kinds of divination dependent on observation. Therefore they are not the result of immemorial usage, but they are the inventions of art — if there can be any art in the occult. But what relationship have they with the laws of nature? Assuming that all the works of nature are firmly bound together in a harmonious whole (which, I observe, is the view of the natural philosophers and especially of those men who maintain that the universe is a unit), what connexion can there be between the universe and the finding of a treasure? For instance, if the entrails foretell an increase in my fortune and they do so in accordance with some law of nature, then, in the first place, there is some relationship between them and the universe, and in the second place, my ficial gain is regulated by the laws of nature. Are not the natural philosophers ashamed to utter such nonsense? And yet a certain contact between the different parts of nature may be admitted and I concede it. The Stoics have collected much evidence to prove it. They claim, for example, that the livers of mice become larger in winter; that the dry pennyroyal blooms the very day of the winter solstice, and that its seed-pods become inflated and burst and the seeds enclosed thither are sent in various directions; that at times when certain strings of the lyre are struck others sound; that it is the habit of oysters and of all shell-fish to grow with the growth of the moon and to become smaller as it wanes; and that trees are considered easiest to cut down in winter and in the dark of the moon, because they are then free from sap. 2.34. There is no need to go on and mention the seas and straits with their tides, whose ebb and flow are governed by the motion of the moon. Innumerable instances of the same kind may be given to prove that some natural connexion does exist between objects apparently unrelated. Concede that it does exist; it does not contravene the point I make, that no sort of a cleft in a liver is prophetic of ficial gain. What natural tie, or what symphony, so to speak, or association, or what sympathy, as the Greeks term it, can there be between a cleft in a liver and a petty addition to my purse? Or what relationship between my miserable money-getting, on the one hand, and heaven, earth, and the laws of nature on the other?[15] However, I will concede even this if you wish, though it will greatly weaken my case to admit that there is any connexion between nature and the condition of the entrails;
6. Cicero, On The Nature of The Gods, 2.19 (2nd cent. BCE - 1st cent. BCE)

2.19. Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit.
7. Lucretius Carus, On The Nature of Things, 3.417-3.418, 3.830-3.831 (1st cent. BCE - 1st cent. BCE)

8. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE)

574e. But the "indolent argument," that of the "reaper," and that termed "contrary to fate" turn out on this view to be sophisms indeed. The order of points in the Stoic argument According to the opposing argument the chief and first point would appear to be that nothing occurs without cause, and that instead everything occurs in conformity with antecedent causes; the second, that this universe, at one with itself in spirit and in affections, is governed by nature; and in the third place comes what would rather seem to be evidence added to these points in contention: the good repute in which the art of divination is held by all mankind, in the belief that its existence and that of God are in fact involved in one another;
9. Diogenes Laertius, Lives of The Philosophers, 7.102, 7.106, 7.140 (3rd cent. CE - 3rd cent. CE)

7.102. Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii., and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred. 7.106. Thus things of the preferred class are those which have positive value, e.g. amongst mental qualities, natural ability, skill, moral improvement, and the like; among bodily qualities, life, health, strength, good condition, soundness of organs, beauty, and so forth; and in the sphere of external things, wealth, fame, noble birth, and the like. To the class of things rejected belong, of mental qualities, lack of ability, want of skill, and the like; among bodily qualities, death, disease, weakness, being out of condition, mutilation, ugliness, and the like; in the sphere of external things, poverty, ignominy, low birth, and so forth. But again there are things belonging to neither class; such are not preferred, neither are they rejected. 7.140. The world, they say, is one and finite, having a spherical shape, such a shape being the most suitable for motion, as Posidonius says in the fifth book of his Physical Discourse and the disciples of Antipater in their works on the Cosmos. Outside of the world is diffused the infinite void, which is incorporeal. By incorporeal is meant that which, though capable of being occupied by body, is not so occupied. The world has no empty space within it, but forms one united whole. This is a necessary result of the sympathy and tension which binds together things in heaven and earth. Chrysippus discusses the void in his work On Void and in the first book of his Physical Sciences; so too Apollophanes in his Physics, Apollodorus, and Posidonius in his Physical Discourse, book ii. But these, it is added [i.e. sympathy and tension], are likewise bodies.
10. Stoic School, Stoicor. Veter. Fragm., 1.518, 2.473



Subjects of this text:

subject book bibliographic info
cosmos, as organism bound by pneuma Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 184
death Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
epicureans Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9; Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 184
gods Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
hesiod Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
medicine Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 184
mystery religions Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
myth Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
naturalistic accounts Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
old age Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
physics Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
pneuma (stoic soul) Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 184
pythagoreans Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
religion Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
soul' Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9
stoics Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9; Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 184
sympathy Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 184
zeus Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 9