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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 1.657
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Homer, Odyssey, 24.40 (8th cent. BCE - 7th cent. BCE)

2. Heraclitus of Ephesus, Fragments, 53 (6th cent. BCE - 5th cent. BCE)

3. Empedocles, Fragments, 28-29, 27 (5th cent. BCE - 5th cent. BCE)

4. Plato, Sophist, 242d (5th cent. BCE - 4th cent. BCE)

5. Cicero, On Divination, 1.12, 1.118 (2nd cent. BCE - 1st cent. BCE)

1.12. Quae est autem gens aut quae civitas, quae non aut extispicum aut monstra aut fulgora interpretantium aut augurum aut astrologorum aut sortium (ea enim fere artis sunt) aut somniorum aut vaticinationum (haec enim duo naturalia putantur) praedictione moveatur? Quarum quidem rerum eventa magis arbitror quam causas quaeri oportere. Est enim vis et natura quaedam, quae tum observatis longo tempore significationibus, tum aliquo instinctu inflatuque divino futura praenuntiat. Quare omittat urguere Carneades, quod faciebat etiam Panaetius requirens, Iuppiterne cornicem a laeva, corvum ab dextera canere iussisset. Observata sunt haec tempore inmenso et in significatione eventis animadversa et notata. Nihil est autem, quod non longinquitas temporum excipiente memoria prodendisque monumentis efficere atque adsequi possit. 1.118. Sed distinguendum videtur, quonam modo. Nam non placet Stoicis singulis iecorum fissis aut avium cantibus interesse deum; neque enim decorum est nec dis dignum nec fieri ullo pacto potest; sed ita a principio inchoatum esse mundum, ut certis rebus certa signa praecurrerent, alia in extis, alia in avibus, alia in fulgoribus, alia in ostentis, alia in stellis, alia in somniantium visis, alia in furentium vocibus. Ea quibus bene percepta sunt, ii non saepe falluntur; male coniecta maleque interpretata falsa sunt non rerum vitio, sed interpretum inscientia. Hoc autem posito atque concesso, esse quandam vim divinam hominum vitam continentem, non difficile est, quae fieri certe videmus, ea qua ratione fiant, suspicari. Nam et ad hostiam deligendam potest dux esse vis quaedam sentiens, quae est toto confusa mundo, et tum ipsum, cum immolare velis, extorum fieri mutatio potest, ut aut absit aliquid aut supersit; parvis enim momentis multa natura aut adfingit aut mutat aut detrahit. 1.12. Now — to mention those almost entirely dependent on art — what nation or what state disregards the prophecies of soothsayers, or of interpreters of prodigies and lightnings, or of augurs, or of astrologers, or of oracles, or — to mention the two kinds which are classed as natural means of divination — the forewarnings of dreams, or of frenzy? of these methods of divining it behoves us, I think, to examine the results rather than the causes. For there is a certain natural power, which now, through long-continued observation of signs and now, through some divine excitement and inspiration, makes prophetic announcement of the future. [7] Therefore let Carneades cease to press the question, which Panaetius also used to urge, whether Jove had ordered the crow to croak on the left side and the raven on the right. Such signs as these have been observed for an unlimited time, and the results have been checked and recorded. Moreover, there is nothing which length of time cannot accomplish and attain when aided by memory to receive and records to preserve. 1.12. The Divine Will accomplishes like results in the case of birds, and causes those known as alites, which give omens by their flight, to fly hither and thither and disappear now here and now there, and causes those known as oscines, which give omens by their cries, to sing now on the left and now on the right. For if every animal moves its body forward, sideways, or backward at will, it bends, twists, extends, and contracts its members as it pleases, and performs these various motions almost mechanically; how much easier it is for such results to be accomplished by a god, whose divine will all things obey! 1.118. But it seems necessary to settle the principle on which these signs depend. For, according to the Stoic doctrine, the gods are not directly responsible for every fissure in the liver or for every song of a bird; since, manifestly, that would not be seemly or proper in a god and furthermore is impossible. But, in the beginning, the universe was so created that certain results would be preceded by certain signs, which are given sometimes by entrails and by birds, sometimes by lightnings, by portents, and by stars, sometimes by dreams, and sometimes by utterances of persons in a frenzy. And these signs do not often deceive the persons who observe them properly. If prophecies, based on erroneous deductions and interpretations, turn out to be false, the fault is not chargeable to the signs but to the lack of skill in the interpreters.Assuming the proposition to be conceded that there is a divine power which pervades the lives of men, it is not hard to understand the principle directing those premonitory signs which we see come to pass. For it may be that the choice of a sacrificial victim is guided by an intelligent force, which is diffused throughout the universe; or, it may be that at the moment when the sacrifice is offered, a change in the vitals occurs and something is added or taken away; for many things are added to, changed, or diminished in an instant of time.
6. Cicero, On The Nature of The Gods, 2.160 (2nd cent. BCE - 1st cent. BCE)

2.160. As for the pig, it can only furnish food; indeed Chrysippus actually says that its soul was given it to serve as salt and keep it from putrefaction; and because this animal was fitted for the food of man, nature made it the most prolific of all her offspring. Why should I speak of the teeming swarms of delicious fish? or of birds, which afford us so much pleasure that our Stoic Providence appears to have been at times a disciple of Epicurus? and they could not even be caught save by man's intelligence and cunning; — although some birds, birds of flight and birds of utterance as our augurs call them, we believe to have been created for the purpose of giving omens.
7. Lucretius Carus, On The Nature of Things, 1.112-1.126, 1.635-1.656, 1.658-1.920, 2.655-2.660, 5.1081-5.1086 (1st cent. BCE - 1st cent. BCE)

8. Vergil, Georgics, 1.351-1.355, 1.415-1.423 (1st cent. BCE - 1st cent. BCE)

1.351. Coeus, Iapetus, and Typhoeus fell 1.352. And those sworn brethren banded to break down 1.353. The gates of heaven; thrice, sooth to say, they strove 1.354. Ossa on placeName key= 1.355. Aye, and on Ossa to up-roll amain 1.415. Wields with red hand the levin; through all her bulk 1.416. Earth at the hurly quakes; the beasts are fled 1.417. And mortal hearts of every kindred sunk 1.418. In cowering terror; he with flaming brand 1.419. Athos , or Rhodope, or Ceraunian crag 1.420. Precipitates: then doubly raves the South 1.421. With shower on blinding shower, and woods and coast 1.422. Wail fitfully beneath the mighty blast. 1.423. This fearing, mark the months and Signs of heaven
9. Vitruvius Pollio, On Architecture, 7 (1st cent. BCE - 1st cent. BCE)

10. Seneca The Younger, Natural Questions, 2.32.3-2.32.4 (1st cent. CE - 1st cent. CE)

11. Epicurus, Letters, 116, 115

12. Epicurus, Letters, 116, 115



Subjects of this text:

subject book bibliographic info
anaxagoras Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
architecture Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
atomism Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
beard, mary Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
cicero Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85, 233
crawford, michael Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
democritus Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
divination Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85
empedocles Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
encyclopaedia, encyclopaedism Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
epicureanism Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
epicurus/epicureanism, parrhesia Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 86
epicurus Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
gods, in the georgics Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85
greece Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
hadot, i. Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
heraclitean thought Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
heraclitus Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
heraclitus (of ephesus) Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233
homer Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233
imagery, military Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233
jupiter Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85
leucippus Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
liberal arts or disciplines, listed or enumerated' Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
lucretius, de rerum natura (dnr) Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
lucretius, parrhesia Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 86
lucretius, war in Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233
lucretius Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 86
muses Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
neikos Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233
parrhesia Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 86
philodemus, and parrhesia Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 86
portents Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85
ritschl, f. Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
roman republic Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
rome Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 62
sidonius apollinaris Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
stoicism Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 85
varro, marcus terentius, also known as musae Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
varro, marcus terentius, disciplinarum libri Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
vitruvius Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 84
war, in lucretius Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233
war, in presocratic philosophy Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 233