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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 1.988-1.1082
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est igitur natura loci spatiumque profundiThe nature of room, the space of the abyss Is such that even the flashing thunderbolts Can neither speed upon their courses through, Gliding across eternal tracts of time, Nor, further, bring to pass, as on they run, That they may bate their journeying one whit: Such huge abundance spreads for things around- Room off to every quarter, without end. Lastly, before our very eyes is seen Thing to bound thing: air hedges hill from hill, And mountain walls hedge air; land ends the sea, And sea in turn all lands; but for the All Truly is nothing which outside may bound. That, too, the sum of things itself may not Have power to fix a measure of its own, Great nature guards, she who compels the void To bound all body, as body all the void, Thus rendering by these alternates the whole An infinite; or else the one or other, Being unbounded by the other, spreads, Even by its single nature, ne'ertheless Immeasurably forth.... Nor sea, nor earth, nor shining vaults of sky, Nor breed of mortals, nor holy limbs of gods Could keep their place least portion of an hour: For, driven apart from out its meetings fit, The stock of stuff, dissolved, would be borne Along the illimitable inane afar, Or rather, in fact, would ne'er have once combined And given a birth to aught, since, scattered wide, It could not be united. For of truth Neither by counsel did the primal germs 'Stablish themselves, as by keen act of mind, Each in its proper place; nor did they make, Forsooth, a compact how each germ should move; But since, being many and changed in many modes Along the All, they're driven abroad and vexed By blow on blow, even from all time of old, They thus at last, after attempting all The kinds of motion and conjoining, come Into those great arrangements out of which This sum of things established is create, By which, moreover, through the mighty years, It is preserved, when once it has been thrown Into the proper motions, bringing to pass That ever the streams refresh the greedy main With river-waves abounding, and that earth, Lapped in warm exhalations of the sun, Renews her broods, and that the lusty race Of breathing creatures bears and blooms, and that The gliding fires of ether are alive- What still the primal germs nowise could do, Unless from out the infinite of space Could come supply of matter, whence in season They're wont whatever losses to repair. For as the nature of breathing creatures wastes, Losing its body, when deprived of food: So all things have to be dissolved as soon As matter, diverted by what means soever From off its course, shall fail to be on hand. Nor can the blows from outward still conserve, On every side, whatever sum of a world Has been united in a whole. They can Indeed, by frequent beating, check a part, Till others arriving may fulfil the sum; But meanwhile often are they forced to spring Rebounding back, and, as they spring, to yield, Unto those elements whence a world derives, Room and a time for flight, permitting them To be from off the massy union borne Free and afar. Wherefore, again, again: Needs must there come a many for supply; And also, that the blows themselves shall be Unfailing ever, must there ever be An infinite force of matter all sides round.
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Illud in his rebus longe fuge credere, MemmiAnd in these problems, shrink, my Memmius, far From yielding faith to that notorious talk: That all things inward to the centre press; And thus the nature of the world stands firm With never blows from outward, nor can be Nowhere disparted- since all height and depth Have always inward to the centre pressed (If thou art ready to believe that aught Itself can rest upon itself ); or that The ponderous bodies which be under earth Do all press upwards and do come to rest Upon the earth, in some way upside down, Like to those images of things we see At present through the waters. They contend, With like procedure, that all breathing things Head downward roam about, and yet cannot Tumble from earth to realms of sky below, No more than these our bodies wing away Spontaneously to vaults of sky above; That, when those creatures look upon the sun, We view the constellations of the night; And that with us the seasons of the sky They thus alternately divide, and thus Do pass the night coequal to our days, But a vain error has given these dreams to fools, Which they've embraced with reasoning perverse For centre none can be where world is still Boundless, nor yet, if now a centre were, Could aught take there a fixed position more Than for some other cause 'tmight be dislodged. For all of room and space we call the void Must both through centre and non-centre yield Alike to weights where'er their motions tend. Nor is there any place, where, when they've come, Bodies can be at standstill in the void, Deprived of force of weight; nor yet may void Furnish support to any,- nay, it must, True to its bent of nature, still give way. Thus in such manner not at all can things Be held in union, as if overcome By craving for a centre.
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Intertexts (texts cited often on the same page as the searched text):

3 results
1. Philodemus, De Signis, 23, 13 (2nd cent. BCE - 1st cent. BCE)

2. Lucretius Carus, On The Nature of Things, 1.146-1.634, 1.951, 1.958, 1.988-1.999, 1.1001-1.1082, 2.184-2.307, 2.312-2.313, 2.317-2.380, 2.398-2.568, 5.416-5.508, 5.772-5.1457 (1st cent. BCE - 1st cent. BCE)

3. Diogenes Laertius, Lives of The Philosophers, 10.31-10.34, 10.63 (3rd cent. CE - 3rd cent. CE)

10.31. They reject dialectic as superfluous; holding that in their inquiries the physicists should be content to employ the ordinary terms for things. Now in The Canon Epicurus affirms that our sensations and preconceptions and our feelings are the standards of truth; the Epicureans generally make perceptions of mental presentations to be also standards. His own statements are also to be found in the Summary addressed to Herodotus and in the Sovran Maxims. Every sensation, he says, is devoid of reason and incapable of memory; for neither is it self-caused nor, regarded as having an external cause, can it add anything thereto or take anything therefrom. 10.32. Nor is there anything which can refute sensations or convict them of error: one sensation cannot convict another and kindred sensation, for they are equally valid; nor can one sensation refute another which is not kindred but heterogeneous, for the objects which the two senses judge are not the same; nor again can reason refute them, for reason is wholly dependent on sensation; nor can one sense refute another, since we pay equal heed to all. And the reality of separate perceptions guarantees the truth of our senses. But seeing and hearing are just as real as feeling pain. Hence it is from plain facts that we must start when we draw inferences about the unknown. For all our notions are derived from perceptions, either by actual contact or by analogy, or resemblance, or composition, with some slight aid from reasoning. And the objects presented to mad-men and to people in dreams are true, for they produce effects – i.e. movements in the mind – which that which is unreal never does. 10.33. By preconception they mean a sort of apprehension or a right opinion or notion, or universal idea stored in the mind; that is, a recollection of an external object often presented, e.g. Such and such a thing is a man: for no sooner is the word man uttered than we think of his shape by an act of preconception, in which the senses take the lead. Thus the object primarily denoted by every term is then plain and clear. And we should never have started an investigation, unless we had known what it was that we were in search of. For example: The object standing yonder is a horse or a cow. Before making this judgement, we must at some time or other have known by preconception the shape of a horse or a cow. We should not have given anything a name, if we had not first learnt its form by way of preconception. It follows, then, that preconceptions are clear. The object of a judgement is derived from something previously clear, by reference to which we frame the proposition, e.g. How do we know that this is a man? 10.34. Opinion they also call conception or assumption, and declare it to be true and false; for it is true if it is subsequently confirmed or if it is not contradicted by evidence, and false if it is not subsequently confirmed or is contradicted by evidence. Hence the introduction of the phrase, that which awaits confirmation, e.g. to wait and get close to the tower and then learn what it looks like at close quarters.They affirm that there are two states of feeling, pleasure and pain, which arise in every animate being, and that the one is favourable and the other hostile to that being, and by their means choice and avoidance are determined; and that there are two kinds of inquiry, the one concerned with things, the other with nothing but words. So much, then, for his division and criterion in their main outline.But we must return to the letter.Epicurus to Herodotus, greeting. 10.63. Next, keeping in view our perceptions and feelings (for so shall we have the surest grounds for belief), we must recognize generally that the soul is a corporeal thing, composed of fine particles, dispersed all over the frame, most nearly resembling wind with an admixture of heat, in some respects like wind, in others like heat. But, again, there is the third part which exceeds the other two in the fineness of its particles and thereby keeps in closer touch with the rest of the frame. And this is shown by the mental faculties and feelings, by the ease with which the mind moves, and by thoughts, and by all those things the loss of which causes death.


Subjects of this text:

subject book bibliographic info
atomism Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
atoms, andoid Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
atoms Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
causation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
clash of atoms Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
cosmology Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
creation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
demonic possession Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
design/purpose Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
epicureanism, epicureans Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
evolution Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
gods Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
gravitation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
intelligent design Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
madness, insanity, mental disorder Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
mechanical movements Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
natural phenomena Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
philodemus Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
philosophers Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
plague Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
polemics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
religio Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
science Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
stoicism Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
time Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
truth' Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 72
universe Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155
vacuum, void Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 155