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Tiresias: The Ancient Mediterranean Religions Source Database



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Lucretius Carus, On The Nature Of Things, 1.1-1.49
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Intertexts (texts cited often on the same page as the searched text):

37 results
1. Hesiod, Works And Days, 1 (8th cent. BCE - 7th cent. BCE)

1. Pierian Muses, with your songs of praise
2. Hesiod, Theogony, 224 (8th cent. BCE - 7th cent. BCE)

224. of them then went to join the company
3. Homer, Iliad, 1.8, 15.187-15.193 (8th cent. BCE - 7th cent. BCE)

1.8. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish 15.187. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.191. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.192. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.193. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
4. Euripides, Hippolytus, 448-450, 447 (5th cent. BCE - 5th cent. BCE)

5. Euripides, Rhesus, 531, 530 (5th cent. BCE - 5th cent. BCE)

530. Move low on the margin of heaven
6. Xenophon, Memoirs, 1.4.11-1.4.14 (5th cent. BCE - 4th cent. BCE)

1.4.11. I assure you, that if I believed that the gods pay any heed to man, I would not neglect them. Then do you think them unheeding? In the first place, man is the only living creature that they have caused to stand upright; and the upright position gives him a wider range of vision in front and a better view of things above, and exposes him less to injury. Secondly, to grovelling creatures they have given feet that afford only the power of moving, whereas they have endowed man with hands, which are the instruments to which we chiefly owe our greater happiness. 1.4.12. Again, though all creatures have a tongue, the tongue of man alone has been formed by them to be capable of contact with different parts of the mouth, so as to enable us to articulate the voice and express all our wants to one another. Once more, for all other creatures they have prescribed a fixed season of sexual indulgence; in our case the only time limit they have set is old age. 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.4.14. For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man’s reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you?
7. Aratus Solensis, Phaenomena, 17-18, 16 (4th cent. BCE - 3rd cent. BCE)

16. αὐτὸς καὶ προτέρη γενεή. Χαίροιτε δὲ Μοῦσαι
8. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)

9. Theocritus, Idylls, 2 (4th cent. BCE - 3rd cent. BCE)

10. Cicero, De Finibus, 1.30, 1.71 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, On The Ends of Good And Evil, 1.30, 1.71 (2nd cent. BCE - 1st cent. BCE)

1.30. omne animal, simul atque natum sit, voluptatem appetere eaque gaudere ut summo bono, dolorem aspernari ut summum malum et, quantum possit, a se repellere, idque facere nondum depravatum ipsa natura incorrupte atque integre iudicante. itaque negat opus esse ratione neque disputatione, quam ob rem voluptas expetenda, fugiendus dolor sit. sentiri haec haec ħ BE hoc NV putat, ut calere ignem, nivem esse albam, dulce mel. dulce esse mel R mel dulce A quorum nihil oportere oportere V oporteret exquisitis rationibus confirmare, tantum tantum om. BE satis esse esse satis A admonere. interesse enim inter inter om. BE argumentum argumentumque BE argumentatum R augmentatum A conclusionemque rationis et inter mediocrem animadversionem atque admonitionem. altera occulta quaedam et quasi involuta aperiri, altera prompta promta AR et aperta iudicari. indicari NV etenim quoniam detractis de homine sensibus reliqui nihil est, necesse est quid aut ad naturam aut ad naturam AR ad naturam ( om. aut) BE aut naturam ( om. ad) N 1 aut secundum naturam N 2 aut verum (compend scr) V aut contra sit a natura ipsa iudicari. post iudicari add. in V voluptatem etiam per se expetendam esse et dolorem ipsum per se esse fugiendum; idem in N ab alt. m. in marg. adscr. posito post iudicari signo eo- demque in marg. ea quid percipit aut quid iudicat, quo aut petat aut fugiat aliquid, praeter voluptatem et et aut NV dolorem? 1.71. Quapropter si ea, quae dixi, sole ipso illustriora et clariora sunt, si omnia dixi hausta omnia dixi hausta = nihil dixi nisi quod haustum esset e fonte naturae, si tota oratio nostra omnem sibi fidem sensibus confirmat, id est incorruptis atque integris testibus, si infantes pueri, mutae etiam bestiae paene loquuntur magistra ac duce natura nihil esse prosperum nisi voluptatem, nihil asperum nisi dolorem, de quibus neque depravate iudicant neque corrupte, depravatae ... corruptae A nonne ei maximam gratiam habere debemus, qui hac exaudita quasi voce naturae sic eam firme graviterque comprehenderit, ut omnes bene sanos in viam placatae, tranquillae, quietae, beatae vitae deduceret? Qui quod tibi parum videtur eruditus, ea causa est, quod nullam eruditionem esse duxit, nisi quae beatae vitae disciplinam iuvaret.
12. Cicero, On The Nature of The Gods, 2.130-2.153 (2nd cent. BCE - 1st cent. BCE)

2.130. Moreover the skill and industry of man also contribute to the preservation and security of certain animals and plants. For there are many species of both which could not survive without man's care. "Also a plentiful variety of conveniences is found in different regions for the productive cultivation of the soil by man. Egypt is watered by the Nile, which corps the land completely flooded all the summer and afterwards retires leaving the soil soft and covered with mud, in readiness for sowing. Mesopotamia is fertilized by the Euphrates, which as it were imports into it new fields every year. The Indus, the largest river in the world, not only manures and softens the soil but actually sows it with seed, for it is said to bring down with it a great quantity of seeds resembling corn. 2.131. And I could produce a number of other remarkable examples in a variety of places, and instance a variety of lands each prolific in a different kind of produce. But how great is the benevolence of nature, in giving birth to such an abundance and variety of delicious articles of food, and that not at one season only of the year, so that we have continually the delights of both novelty and plenty! How seasonable moreover and how some not for the human race alone but also for the animal and the various vegetable species is her gift of the Etesian winds! their breath moderates the excessive heat of summer, entirely also guide our ships across the sea upon a swift and steady course. Many instances must be passed over [and yet many are given]. 2.132. For it is impossible to recount the conveniences afforded by rivers, the ebb and flow . . . of the tides of the sea, the mountains clothed with forests, the salt-beds lying far inland from the sea‑coast, the copious stores of health-giving medicines that the earth contains, and all the countless arts necessary for livelihood and for life. Again the alternation of day and night contributes to the preservation of living creatures by affording one time for activity and another for repose. Thus every line of reasoning goes to prove that all things in this world of ours are marvellously governed by divine intelligence and wisdom for the safety and preservation of all. 2.133. Here somebody will ask, for whose sake was all this vast system contrived? For the sake of the trees and plants, for these, though without sensation, have their sustece from nature? But this at any rate is absurd. Then for the sake of the animals? It is no more likely that the gods took all this trouble for the sake of dumb, irrational creatures/ For whose sake then shall one pronounce the world to have been created? Doubtless for the sake of those living beings which have the use of reason; these are the gods and mankind, who assuredly surpass all other things in excellence, since the most excellent of all things is reason. Thus we are led to believe that the world and all the things that it contains were made for the sake of gods and men. "And that man has been cared for by divine providence will be more readily understood if we survey the whole structure of man and all the conformation and perfection of human nature. 2.134. There are three things requisite for the maintece of animal life, food, drink and breath; and for the reception of all of these the mouth is most consummately adapted, receiving as it does an abundant supply of breath through the nostrils which communicate with it. The structure of the teeth within the mouth serves to chew the food, and it is divided up and softened by them. The front teeth are sharp, and bite our viands into pieces; the back teeth, called molars, masticate them, the process of mastication apparently being assisted also by the tongue. 2.135. Next to the tongue comes the gullet, which is attached to its roots, and into which in the first place pass that substances that have been received in the mouth. The gullet is adjacent to the tonsils on either side of it, and reaches as far as the back or innermost part of the palate. The action and movements of the tongue drive and thrust the food down into the gullet, which receives it and drives it further down, the parts of the gullet below the food that is being swallowed dilating and the parts above it contracting. 2.136. The windpipe, or trachea as it is termed by physicians, has an orifice attached to the roots of the tongue a little above the point where the tongue is joined to the gullet; it reaches to the lungs, and receives the air inhaled by breathing, and also exhales it and passes it out from the lungs; it is covered by a sort of lid, provided for the purpose of preventing a morsel of food from accidentally falling into it and impeding the breath. Below the gullet lies the stomach, which is constructed as the receptacle of food and drink, whereas breath is inhaled by the lungs and heart. The stomach performs a number of remarkable operations; its structure consists principally of muscular fibres, and it is manifold and twisted; it compresses and contains the dry or moist nutriment that it receives, enabling it to be assimilated and digested; at one moment is astricted and at another relaxed, thus pressing and mixing together all that is passed into it, so that by means of the abundant heat which it possesses, and by its crushing the food, and also by the op of the breath, everything is digested and worked up so as to be easily distributed throughout the rest of the body. The lungs on the contrary are soft and of a loose and spongy consistency, well adapted to absorb the breath; which they inhale and exhale by alternately contracting and expanding, to provide frequent draughts of that aerial nutriment which is the chief support of animal life. 2.137. The alimentary juice secreted from the rest of the food by the stomach flows from the bowels to the liver through certain ducts or channels reaching to the liver, to which they are attached, and connecting up what are called the doorways of the liver with the middle intestine. From the liver different channels pass in different directions, and through these falls the food passed down from the liver. From this food is secreted bile, and the liquids excreted by the kidneys; the residue turns into blood be flows to the aforesaid doorways of the liver, to which all its channels lead. Flowing through these doorways the food at this very point pours into the so‑called vena cava or hollow vein, and through this, being now completely worked up and digested, flows to the heart, and from the heart is distributed all over the body through a rather large number of veins that reach to every part of the frame. 2.138. It would not be difficult to indicate the way in which the residue of the food is excreted by the alternate astriction and relaxation of the bowels; however this topic must be passed over lest my discourse should be somewhat offensive. Rather let me unfold the following instance of the incredible skilfulness of nature's handiwork. The air drawn into the lungs by breathing is warmed in the first instance by the breath itself and then by contact with the lungs; part of it is returned by the act of respiration, and part is received by a certain part of the heart called the cardiac ventricle, adjacent to which is a second similar vessel into which the blood flows from the liver three the vena cava mentioned above; and in this manner from these organs both the blood is diffused through the veins and the breath through the arteries all over the body. Both of these sets of vessels are very numerous and are closely interwoven with the tissues of the entire body; they testify to an extraordinary degree of skilful and divine craftsmanship. 2.139. Why need I speak about the bones, which are the framework of the body? their marvellous cartilages are nicely adapted to secure stability, and fitted to end off the joints and to allow of movement and bodily activity of every sort. Add thereto the nerves or sinews which hold the joints together and whose ramifications pervade the entire body; like the veins and arteries these lead from the heart as their starting-point and pass to all parts of the body. 2.140. Many further illustrations could be given of this wise and careful providence of nature, to illustrate the lavishness and splendour of the gifts bestowed by the gods on men. First, she has raised them from the ground to stand tall and upright, so that they might be able to behold the sky and so gain a knowledge of the gods. For men are sprung from the earth not as its inhabitants and denizens, but to be as it were the spectators of things supernal and heavenly, in the contemplation whereof no other species of animal participates. Next, the senses, posted in the citadel of the head as the reporters and messengers of the outer world, both in structure and position are marvellously adapted to their necessary services. The eyes as the watchmen have the highest station, to give them the widest outlook for the performance of their function. 2.141. The ears also, having the duty of perceiving sound, the nature of which is to rise, are rightly placed in the upper part of the body. The nostrils likewise are rightly placed high inasmuch as all smells travel upwards, but also, because they have much to do with discriminating food and drink, they have with good reason been brought into the neighbourhood of the mouth. Taste, which has the function of distinguishing the flavors of our various viands, is situated in that part of the face where nature has made an aperture for the passage of food and drink. The sense of touch is evenly diffused over all the body, to enable us to perceive all sorts of contacts and even the minutest impacts of both cold and heat. And just as architects relegate the drains of houses to the rear, away from the eyes and nose of the masters, since otherwise they would inevitably be somewhat offensive, so nature has banished the corresponding organs of the body far away from the neighbourhood of the senses. 2.142. Again what artificer but nature, who is unsurpassed in her cunning, could have attained such skilfulness in the construction of the senses? First, she has clothed and walled the eyes with membranes of the finest texture, which she has made on the one hand transparent so that we may be able to see through them, and on the other hand firm of substance, to serve as the outer cover of the eye. The eyes she has made mobile and smoothly turning, so as both to avoid any threatened injury and to direct their gaze easily in any direction they desire. The actually organ of vision, called the pupil or 'little doll,' is so small as easily to avoid objects that might injure it; and the lids, which are the covers of the eyes, are very soft to the touch so as not to hurt the pupil, and very neatly constructed as to be able both to shut the eyes in order that nothing may impinge upon them and to open them; and nature has provided that this process can be repeated again and again with extreme rapidity. 2.143. The eyelids are furnished with a palisade of hairs, whereby to ward off any impinging object while the eyes are open, and so that while they are closed in sleep, when we do not need the eyes for seeing, they may be as it were tucked up for repose. Moreover the eyes are in advantageously retired position, and shielded on all sides by surrounding prominences; for first the parts above them are covered by the eyebrows which prevent sweat from flowing down from the scalp and forehead; then the cheeks, which are placed beneath them and which slightly project, protect them from below; and the hose is so placed as to seem to be a wall separating the eyes from one another. 2.144. The organ of hearing on the other hand is always open, since we require this sense even when asleep, and when it receives a sound, we are aroused even from sleep. The auditory passage is winding, to prevent anything from being able to enter, as it might if the passage were clear and straight; it has further been provided that even the tiniest insect that may attempt to intrude may be caught in the sticky wax of the ears. On the outside project the organs which we call ears, which are constructed both to cover and protect the sense-organ and to prevent the sounds that reach them from sliding past and being lost before they strike the sense. The apertures of the ears are hard and gristly, and much convoluted, because things with these qualities reflect and amplify sound; this is why tortoise-shell or horn gives resoce to a lyre, and always why winding passages and enclosures have an echo which is louder than the original sound. 2.145. Similarly the nostrils, which to serve the purposes required of them have to be always open, have narrower apertures, to prevent the entrance of anything that may harm them; and they are always moist, which is useful to guard them against dust and many other things. The sense of taste is admirably shielded, being enclosed in the mouth in a manner well suited for the performance of its function and for its protection against harm. "And all the senses of man far excel those of the lower animals. In the first place our eyes have a finer perception of many things in the arts which appeal to the sense of sight, painting, modelling and sculpture, and also in bodily movements and gestures; since the eyes judge beauty and arrangement and so to speak propriety of colour and shape; and also other more important matters, for they also recognize virtues and vices, the angry and the friendly, the joyful and the sad, the brave man and the coward, the bold and the craven. 2.146. The ears are likewise marvellously skilful organs of discrimination; they judge differences of tone, of pitch and of key in the music of the voice and of wind and stringed instruments, and many different qualities of voice, sonorous and dull, smooth and rough, bass and treble, flexible and hard, distinctions discriminated by the human ear alone. Likewise the nostrils, the taste and in some measure the touch have highly sensitive faculties of discrimination. And the arts invented to appeal to and indulge these senses are even more numerous than I could wish. The developments of perfumery and of the meretricious adornment of the person are obvious examples. 2.147. Coming now to the actual mind and intellect of man, his reason, wisdom and foresight, one who cannot see that these owe their perfection to divine providence must in my view himself be devoid of these very faculties. While discussing this topic I could wish, Cotta, that I had the gift of your eloquence. How could not you describe first our powers of understanding, and then our faculty of conjoining premisses and consequences in a single act of apprehension, the faculty I mean that enables us to judge what conclusion follows from any given propositions and to put the inference in syllogistic form, and also to delimit particular terms in a succinct definition; whence we arrive at an understanding of the potency and the nature of knowledge, which is the most excellent part even of the divine nature. Again, how remarkable are the faculties which you Academics invalidate and abolish, our sensory and intellectual perception and comprehension of external objects; 2.148. it is by collating and comparing our precepts that we also create the arts that serve either practical necessities or the purpose of amusement. Then take the gift of speech, the queen of arts as you are fond of calling it — what a glorious, what a divine faculty it is! In the first place it enables us both to learn things we do not know and to teach things we do know to others; secondly it is our instrument for exhortation and persuasion, for consoling the afflicted and assuaging the fears of the terrified, for curbing passion and quenching appetite and anger; it is this that has united us in the bonds of justice, law and civil order, this that has sped us from savagery and barbarism. 2.149. Now careful consideration will show that the mechanism of speech displays a skill on nature's part that surpasses belief. In the first place there is an artery passing from the lugns to the back of the mouth, which is the channel by which the voice, originating from the mind, is caught and uttered. Next, the tongue is placed in the mouth and confined by the teeth; it modulates and defines the inarticulate flow of the voice and renders its sounds district and clear by striking the teeth and other parts of the mouth. Accordingly my school is fond of comparing the tongue to the quill of a lyre, the teeth to the strings, and the nostrils to the horns which echo the notes of the strings when the instrument is played. 2.150. Then what clever servants for a great variety of arts are the hands which nature has bestowed on man! The flexibility of the joints enables the fingers to close and open with equal ease, and to perform every motion without difficulty. Thus by the manipulation of the fingers the hand is enabled to paint, to model, to carve, and to draw forth the notes of the lyre and of the flute. And beside these arts of recreation there are those of utility, I mean agriculture and building, the weaving and stitching of garments, and the various modes of working bronze and iron; hence we realize that it was by applying the hand of the artificer to the discoveries of thought and observations of the senses that all our conveniences were attained, and we were enabled to have shelter, clothing and protection, and possessed cities, fortifications, houses and temples. 2.151. Moreover men's industry, that is to say the work of their hands, porticus us also our food in variety and abundance. It is the hand that gathers the divers products of the fields, whether to be consumed immediately or to be stored in repositories for the days to come; and our diet also includes flesh, fish and fowl, obtained partly by the chase and partly by breeding. We also tame the four-footed animals to carry us on their backs, their swiftness and strength bestowing strength and swiftness upon ourselves. We cause certain beasts to bear our burdens or to carry a yoke, we divert to our service the marvellously acute senses of elephants and the keen scent of hounds; we collect from the caves of the earth the iron which we need for tilling the land, we discover the deeply hidden veins of copper, silver and gold which serve us both for use and for adornment; we cut up a multitude of trees both wild and cultivated for timber which we employ partly by setting fire to it to warm our busy and cook our food, partly for building so as to shelter ourselves with houses and banish heat and cold. 2.152. Timber moreover is of great value for constructing ships, whose voyages supply an abundance of sustece of all sorts from all parts of the earth; and we alone have the power of controlling the most violent of nature's offspring, the sea and the winds, thanks to the science of navigation, and we use and enjoy many products of the sea. Likewise the entire command of the commodities produced on land is vested in mankind. We enjoy the fruits of the plains and of the mountains, the rivers and the lakes are ours, we sow corn, we plant trees, we fertilize the soil by irrigation, we confine the rivers and straighten or divert their courses. In fine, by means of our hands we essay to create as it were a second world within the world of nature. 2.153. Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance.
13. Cicero, Philippicae, 2.63 (2nd cent. BCE - 1st cent. BCE)

14. Varro, On Agriculture, 1.1.5 (2nd cent. BCE - 1st cent. BCE)

15. Catullus, Poems, 11 (1st cent. BCE - 1st cent. BCE)

16. Lucretius Carus, On The Nature of Things, 1.2-1.145, 1.159-1.214, 1.250-1.251, 1.924-1.925, 2.92-2.99, 2.172, 2.258, 2.263-2.265, 2.652, 2.991-2.998, 3.1-3.10, 3.12-3.18, 3.28, 3.296-3.307, 4.1, 4.547-4.548, 4.638-4.641, 4.678-4.683, 4.714-4.721, 4.962-4.1036, 4.1056-4.1287, 5.1-5.6, 5.110-5.125, 5.136, 5.780, 5.795-5.798, 5.821-5.825, 5.1392-5.1396, 6.26, 6.92-6.95, 6.150-6.155, 6.777-6.778, 6.786-6.787, 6.821-6.823, 6.1138-6.1286 (1st cent. BCE - 1st cent. BCE)

17. Ovid, Ars Amatoria, 1.217-1.228 (1st cent. BCE - missingth cent. CE)

18. Ovid, Fasti, 2.684, 4.57 (1st cent. BCE - missingth cent. CE)

2.684. The extent of the City of Rome and the world is one. 4.57. You always claimed your parents were Mars and Venus
19. Ovid, Metamorphoses, 1.2, 1.76-1.86, 5.365-5.374, 15.622 (1st cent. BCE - missingth cent. CE)

20. Juvenal, Satires, 15.131-15.174 (1st cent. CE - 2nd cent. CE)

21. Lucan, Pharsalia, 1.1-1.4 (1st cent. CE - 1st cent. CE)

22. Pliny The Elder, Natural History, 37.11 (1st cent. CE - 1st cent. CE)

23. Seneca The Younger, Apocolocyntosis, 9.5 (1st cent. CE - 1st cent. CE)

24. Statius, Siluae, 3.1.117 (1st cent. CE - 1st cent. CE)

25. Statius, Thebais, 5.69 (1st cent. CE - 1st cent. CE)

26. Suetonius, Iulius, 49 (1st cent. CE - 2nd cent. CE)

27. Apuleius, The Golden Ass, 4.28-6.24, 6.24.4 (2nd cent. CE - 2nd cent. CE)

28. Diogenes Laertius, Lives of The Philosophers, 6.22, 10.128 (3rd cent. CE - 3rd cent. CE)

6.22. Through watching a mouse running about, says Theophrastus in the Megarian dialogue, not looking for a place to lie down in, not afraid of the dark, not seeking any of the things which are considered to be dainties, he discovered the means of adapting himself to circumstances. He was the first, say some, to fold his cloak because he was obliged to sleep in it as well, and he carried a wallet to hold his victuals, and he used any place for any purpose, for breakfasting, sleeping, or conversing. And then he would say, pointing to the Stoa of Zeus and the Pompeion, that the Athenians had provided him with places to live in. 10.128. He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a blessed life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look for anything else by which the good of the soul and of the body will be fulfilled. When we are pained because of the absence of pleasure, then, and then only, do we feel the need of pleasure. Wherefore we call pleasure the alpha and omega of a blessed life. Pleasure is our first and kindred good.
29. Papyri, Papyri Graecae Magicae, 4.2891-4.2941 (3rd cent. CE - 4th cent. CE)

30. Epicurus, Letter To Menoeceus, 128

31. Epicurus, Letters, 398

32. Epicurus, Letters, 398

33. Epigraphy, Ig, None

34. Orphic Hymns., Hymni, 29

35. Vergil, Aeneis, 1.8, 1.590, 4.227, 8.383, 12.412

1.8. the city, and bring o'er his fathers' gods 1.590. a wall or citadel, from far below 4.227. Meanwhile low thunders in the distant sky 8.383. the glory and the deeds of Hercules: 12.412. “Down with him! Ah! no common victim he
36. Vergil, Eclogues, 6.59-6.60, 6.65, 6.71

6.59. happy if cattle-kind had never been!— 6.60. o ill-starred maid, what frenzy caught thy soul 6.65. on her smooth forehead she had sought for horns 6.71. amid the crowding herd. Now close, ye Nymphs
37. Vergil, Georgics, 1.1-1.5, 1.24-1.42, 1.60-1.63, 1.316-1.334, 2.312-2.313, 2.323-2.345, 2.475, 3.1-3.48, 3.95-3.100, 3.232, 3.236, 3.242-3.283, 3.285

1.1. What makes the cornfield smile; beneath what star 1.2. Maecenas, it is meet to turn the sod 1.3. Or marry elm with vine; how tend the steer; 1.4. What pains for cattle-keeping, or what proof 1.5. of patient trial serves for thrifty bees;— 1.24. Minerva, from whose hand the olive sprung; 1.25. And boy-discoverer of the curved plough; 1.26. And, bearing a young cypress root-uptorn 1.27. Silvanus, and Gods all and Goddesses 1.28. Who make the fields your care, both ye who nurse 1.29. The tender unsown increase, and from heaven 1.30. Shed on man's sowing the riches of your rain: 1.31. And thou, even thou, of whom we know not yet 1.32. What mansion of the skies shall hold thee soon 1.33. Whether to watch o'er cities be thy will 1.34. Great Caesar, and to take the earth in charge 1.35. That so the mighty world may welcome thee 1.36. Lord of her increase, master of her times 1.37. Binding thy mother's myrtle round thy brow 1.38. Or as the boundless ocean's God thou come 1.39. Sole dread of seamen, till far placeName key= 1.40. Before thee, and Tethys win thee to her son 1.41. With all her waves for dower; or as a star 1.42. Lend thy fresh beams our lagging months to cheer 1.60. And teach the furrow-burnished share to shine. 1.61. That land the craving farmer's prayer fulfils 1.62. Which twice the sunshine, twice the frost has felt; 1.63. Ay, that's the land whose boundless harvest-crop 1.316. And when the first breath of his panting steed 1.317. On us the Orient flings, that hour with them 1.318. Red Vesper 'gins to trim his 'lated fires. 1.319. Hence under doubtful skies forebode we can 1.320. The coming tempests, hence both harvest-day 1.321. And seed-time, when to smite the treacherous main 1.322. With driving oars, when launch the fair-rigged fleet 1.323. Or in ripe hour to fell the forest-pine. 1.324. Hence, too, not idly do we watch the stars— 1.325. Their rising and their setting-and the year 1.326. Four varying seasons to one law conformed. 1.327. If chilly showers e'er shut the farmer's door 1.328. Much that had soon with sunshine cried for haste 1.329. He may forestall; the ploughman batters keen 1.330. His blunted share's hard tooth, scoops from a tree 1.331. His troughs, or on the cattle stamps a brand 1.332. Or numbers on the corn-heaps; some make sharp 1.333. The stakes and two-pronged forks, and willow-band 1.334. Amerian for the bending vine prepare. 2.312. But plainly will its taste the secret tell 2.313. And with a harsh twang ruefully distort 2.323. A glance will serve to warn thee which is black 2.324. Or what the hue of any. But hard it i 2.325. To track the signs of that pernicious cold: 2.326. Pines only, noxious yews, and ivies dark 2.327. At times reveal its traces. 2.328. All these rule 2.329. Regarding, let your land, ay, long before 2.330. Scorch to the quick, and into trenches carve 2.331. The mighty mountains, and their upturned clod 2.332. Bare to the north wind, ere thou plant therein 2.333. The vine's prolific kindred. Fields whose soil 2.334. Is crumbling are the best: winds look to that 2.335. And bitter hoar-frosts, and the delver's toil 2.336. Untiring, as he stirs the loosened glebe. 2.337. But those, whose vigilance no care escapes 2.338. Search for a kindred site, where first to rear 2.339. A nursery for the trees, and eke whereto 2.340. Soon to translate them, lest the sudden shock 2.341. From their new mother the young plants estrange. 2.342. Nay, even the quarter of the sky they brand 2.343. Upon the bark, that each may be restored 2.344. As erst it stood, here bore the southern heats 2.345. Here turned its shoulder to the northern pole; 2.475. So scathe it, as the flocks with venom-bite 3.1. Thee too, great Pales, will I hymn, and thee 3.2. Amphrysian shepherd, worthy to be sung 3.3. You, woods and waves Lycaean. All themes beside 3.4. Which else had charmed the vacant mind with song 3.5. Are now waxed common. of harsh Eurystheus who 3.6. The story knows not, or that praiseless king 3.7. Busiris, and his altars? or by whom 3.8. Hath not the tale been told of Hylas young 3.9. Latonian Delos and Hippodame 3.10. And Pelops for his ivory shoulder famed 3.11. Keen charioteer? Needs must a path be tried 3.12. By which I too may lift me from the dust 3.13. And float triumphant through the mouths of men. 3.14. Yea, I shall be the first, so life endure 3.15. To lead the Muses with me, as I pa 3.16. To mine own country from the Aonian height; 3.17. I, placeName key= 3.18. of Idumaea, and raise a marble shrine 3.19. On thy green plain fast by the water-side 3.20. Where Mincius winds more vast in lazy coils 3.21. And rims his margent with the tender reed. 3.22. Amid my shrine shall Caesar's godhead dwell. 3.23. To him will I, as victor, bravely dight 3.24. In Tyrian purple, drive along the bank 3.25. A hundred four-horse cars. All placeName key= 3.26. Leaving Alpheus and Molorchus' grove 3.27. On foot shall strive, or with the raw-hide glove; 3.28. Whilst I, my head with stripped green olive crowned 3.29. Will offer gifts. Even 'tis present joy 3.30. To lead the high processions to the fane 3.31. And view the victims felled; or how the scene 3.32. Sunders with shifted face, and placeName key= 3.33. Inwoven thereon with those proud curtains rise. 3.34. of gold and massive ivory on the door 3.35. I'll trace the battle of the Gangarides 3.36. And our Quirinus' conquering arms, and there 3.37. Surging with war, and hugely flowing, the placeName key= 3.38. And columns heaped on high with naval brass. 3.39. And placeName key= 3.40. And quelled Niphates, and the Parthian foe 3.41. Who trusts in flight and backward-volleying darts 3.42. And trophies torn with twice triumphant hand 3.43. From empires twain on ocean's either shore. 3.44. And breathing forms of Parian marble there 3.45. Shall stand, the offspring of Assaracus 3.46. And great names of the Jove-descended folk 3.47. And father Tros, and placeName key= 3.48. of Cynthus. And accursed Envy there 3.95. His lofty step, his limbs' elastic tread: 3.96. Dauntless he leads the herd, still first to try 3.97. The threatening flood, or brave the unknown bridge 3.98. By no vain noise affrighted; lofty-necked 3.99. With clean-cut head, short belly, and stout back; 3.100. His sprightly breast exuberant with brawn. 3.232. Weak, tottering-limbed, and ignorant of life. 3.236. Alternately to curve each bending leg 3.242. The north wind stoops, and scatters from his path 3.243. Dry clouds and storms of placeName key= 3.244. And rippling plains 'gin shiver with light gusts; 3.245. A sound is heard among the forest-tops; 3.246. Long waves come racing shoreward: fast he flies 3.247. With instant pinion sweeping earth and main. 3.248. A steed like this or on the mighty course 3.249. of placeName key= 3.250. Red foam-flakes from his mouth, or, kindlier task 3.251. With patient neck support the Belgian car. 3.252. Then, broken at last, let swell their burly frame 3.253. With fattening corn-mash, for, unbroke, they will 3.254. With pride wax wanton, and, when caught, refuse 3.255. Tough lash to brook or jagged curb obey. 3.256. But no device so fortifies their power 3.257. As love's blind stings of passion to forefend 3.258. Whether on steed or steer thy choice be set. 3.259. Ay, therefore 'tis they banish bulls afar 3.260. To solitary pastures, or behind 3.261. Some mountain-barrier, or broad streams beyond 3.262. Or else in plenteous stalls pen fast at home. 3.263. For, even through sight of her, the female waste 3.264. His strength with smouldering fire, till he forget 3.265. Both grass and woodland. She indeed full oft 3.266. With her sweet charms can lovers proud compel 3.267. To battle for the conquest horn to horn. 3.268. In Sila's forest feeds the heifer fair 3.269. While each on each the furious rivals run; 3.270. Wound follows wound; the black blood laves their limbs; 3.271. Horns push and strive against opposing horns 3.272. With mighty groaning; all the forest-side 3.273. And far placeName key= 3.274. Nor wont the champions in one stall to couch; 3.275. But he that's worsted hies him to strange clime 3.276. Far off, an exile, moaning much the shame 3.277. The blows of that proud conqueror, then love's lo 3.278. Avenged not; with one glance toward the byre 3.279. His ancient royalties behind him lie. 3.280. So with all heed his strength he practiseth 3.281. And nightlong makes the hard bare stones his bed 3.282. And feeds on prickly leaf and pointed rush 3.283. And proves himself, and butting at a tree 3.285. Provokes the air, and scattering clouds of sand


Subjects of this text:

subject book bibliographic info
adversus nationes,six major résumés of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 252
aeneas,and dido Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
aeneas Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151; Putnam et al. (2023), The Poetic World of Statius' Silvae, 86, 157
aetiology of labor Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
allusion Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13
amor,as destructive force Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97
amor,in georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71, 176
amor,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90, 91
anchoring allusions Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
animal imagery,humans as animals Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
animals,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90, 91
animals Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90, 91, 97, 176
anthropomorphism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
antonius,marcus Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
aphrodite,kythereia Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
aphrodite/venus Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
aphrodite Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Hubbard (2014), A Companion to Greek and Roman Sexualities, 218
aratus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
argia Augoustakis et al. (2021), Fides in Flavian Literature, 129
argos Augoustakis et al. (2021), Fides in Flavian Literature, 129
aristaeus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
aristotle Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
arnobius,attacks anthropopathic gods Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 252
atedius melior Putnam et al. (2023), The Poetic World of Statius' Silvae, 86
athens Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
attraction Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
avernus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 91
banquets Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
barchiesi,alessandro Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 171
bees Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
britain,and julius caesar Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
callimachus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 137
calliope Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46; Putnam et al. (2023), The Poetic World of Statius' Silvae, 158; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
cattle Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
cereal crops Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
cicero,allusion by lucretius to Gee (2013), Aratus and the Astronomical Tradition, 82, 83, 84, 85, 86
cicero Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
claudius Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
cleopatra,gilded statue in temple of venus genetrix Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
cleopatra,her pearl earrings Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
closure Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
commager,steele Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
cupid Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
cupid and psyche Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
cycle of growth and decay,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24
cycle of growth and decay,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24
cynicism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
dactyliotheca,and caesar Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
dative of reference Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 65
death,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24
deification,of epicurus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
deification,of octavian Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
deliciae Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
design,of the poem Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
deucalion Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
dido Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
disease,as a closural device Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
divine epithets Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
dreams Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 91
egypt,and julius caesar Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
egyptian magic,ritual and religion Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
elegy,in rutilius de reditu Fielding (2017), Transformations of Ovid in Late Antiquity. 77
elysium Putnam et al. (2023), The Poetic World of Statius' Silvae, 86
empedocleo-lucretian background in metamorphoses Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
empedocles Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
ennius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13
epic,in rutilius de reditu Fielding (2017), Transformations of Ovid in Late Antiquity. 77
epicurean proems in lucretius drn Gee (2013), Aratus and the Astronomical Tradition, 82, 83, 84, 85, 86
epicureanism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
epicurus,authority in the de rerum natura Bryan (2018), Authors and Authorities in Ancient Philosophy, 224; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 224
epicurus/epicureanism,pleasure Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 184
epicurus/epicureanism Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 184
epicurus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13, 24, 25; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 252
epidauros Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
eros (sexual desire) Hubbard (2014), A Companion to Greek and Roman Sexualities, 218
erotic magic Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
eteocles Augoustakis et al. (2021), Fides in Flavian Literature, 129
eumenides Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
farrell,joseph Fielding (2017), Transformations of Ovid in Late Antiquity. 77
faustus Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 65
fear,of death Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
felix Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 65
fighting (of vices and virtue) Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
filth,and the plague Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 137
finales,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 97
finales Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
frugality Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
gaia Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
gale,monica Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
gallus Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
gods,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
graces Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
greek literature Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
greek magic,ritual and religion Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
hekate Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
helicon Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 137
hero Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
hesiod Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
hieros gamos Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
hinds,stephen Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166
homer Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24, 25
horses Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97, 176
hymns,- greek Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
hymns,- magical Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
imagery,agricultural Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
imagery,fire Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
imagery,journey Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
intertextuality Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13, 71
io Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
isis Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
jewels Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
julius caesar,c.,affair with king nicomedes of bithynia Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
julius caesar,c.,and cleopatra Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
julius caesar,c.,descended from venus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
julius caesar,c.,public collection in temple of venus genetrix Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
julius caesar,c. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
jupiter Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
labor,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
lamenting,as a distortive evocation of bucolic song Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 137
lascivia Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
law Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
leander Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97, 176
livius andronicus,model and anti-model for lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
livy,introduction of new usage Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 65
lucretius,allusion to ciceros aratea throughout drn Gee (2013), Aratus and the Astronomical Tradition, 82, 83, 84, 85, 86
lucretius,animals in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90, 91
lucretius,cycle of growth and decay in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24
lucretius,death in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24
lucretius,devotion to epicurus Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 224
lucretius,venus in Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
lucretius Fielding (2017), Transformations of Ovid in Late Antiquity. 77; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 252; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171, 184
lust vii Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
maecenas Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
manilius vopiscus Putnam et al. (2023), The Poetic World of Statius' Silvae, 16
marriage Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
mars,venus and Fielding (2017), Transformations of Ovid in Late Antiquity. 77
melting Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
memmius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24, 25
metamorphoses,calliope Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
metamorphoses,pierides contest with muses Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
metamorphoses,venus Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
metamorphosis,as etiological Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
metus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24
monster Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
mother of the gods Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
mountains Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 137
muse/muses Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
muses Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
myth Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
naevius,model and anti-model for lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
nemea Putnam et al. (2023), The Poetic World of Statius' Silvae, 16
night Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
nyx Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
octavian Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24, 25
orpheus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
ovid,and empedocles Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166, 171
ovid,genre of Fielding (2017), Transformations of Ovid in Late Antiquity. 77
ovid Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
pan Putnam et al. (2023), The Poetic World of Statius' Silvae, 86
pasiphae Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
pearls Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
perfumes Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
personification Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71, 176
personification vii Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
pholoe Putnam et al. (2023), The Poetic World of Statius' Silvae, 86
pindar Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13
pisa Putnam et al. (2023), The Poetic World of Statius' Silvae, 16
plague,and emphasis on the body Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69
plague Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
planets Gee (2013), Aratus and the Astronomical Tradition, 84, 85
plato Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
pleasure Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
pleiades Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
poetry and poetics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13
politics,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
polynices Augoustakis et al. (2021), Fides in Flavian Literature, 129
praise of spring Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
proems,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24, 25, 176
proserpina Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 171
psyche,apotheosis of Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
psyche,parallels between lucius and Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
quod bonum faustum felixque sit' Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 65
rhea Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
rist,j. m. Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 252
rome,forum of julius caesar,its collection Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
rome,forum of julius caesar Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
rome,temple of venus genetrix,its collection Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
rome Fielding (2017), Transformations of Ovid in Late Antiquity. 77
ross,d. o. Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
rutilius namatianus,generic hybridity of de reditu Fielding (2017), Transformations of Ovid in Late Antiquity. 77
rutilius namatianus,hymn to roma Fielding (2017), Transformations of Ovid in Late Antiquity. 77
rutilius namatianus Fielding (2017), Transformations of Ovid in Late Antiquity. 77
servius,as reader Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
sirius Putnam et al. (2023), The Poetic World of Statius' Silvae, 16
statius,as early reader of lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
statius fides in the achilleid,,fides in the thebaid Augoustakis et al. (2021), Fides in Flavian Literature, 129
stoicism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
stones,gems Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
storms Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
syncretism Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
tellus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
thebes Augoustakis et al. (2021), Fides in Flavian Literature, 129
thomas,r. f. Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71
thucydides Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69, 137
tibur Putnam et al. (2023), The Poetic World of Statius' Silvae, 16
topoi,of invocation of the muse Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
trees,in statius poetry Putnam et al. (2023), The Poetic World of Statius' Silvae, 86
trees Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 176
trojans,and caesar Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
underworld,greek Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241
underworld Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
urania Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 166
valerius catullus,c. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
varro Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24
velleius,epicurean philosopher Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 252
venus,in cupid and psyche Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151
venus,mars and Fielding (2017), Transformations of Ovid in Late Antiquity. 77
venus,the opening hymn to Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69, 137
venus Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24, 25, 71, 90, 91, 176; Putnam et al. (2023), The Poetic World of Statius' Silvae, 16, 86; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
vergil,octavian in georgics Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 171
vergil Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
virgil,and ennius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 13
virgil,and homer Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24, 25
virgil,and octavian Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
virgil,as model and anti-model for lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 46
virgil,reception of lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 24, 97
virgil Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108
virtue Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
voluptas Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151; Putnam et al. (2023), The Poetic World of Statius' Silvae, 16, 157, 158
war,and agriculture Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23
warm Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
weakening Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
wine Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 230
xenophon Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
zeus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25
zoogony Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 71