Tiresias: The Ancient Mediterranean Religions Source Database

7574

Lucretius Carus, On The Nature Of Things, 3.1-3.2
nan BOOK III: PROEM O thou who first uplifted in such dark So clear a torch aloft, who first shed light Upon the profitable ends of man, O thee I follow, glory of the Greeks, And set my footsteps squarely planted now Even in the impress and the marks of thine- Less like one eager to dispute the palm, More as one craving out of very love That I may copy thee!- for how should swallow Contend with swans or what compare could be In a race between young kids with tumbling legs And the strong might of the horse? Our father thou, And finder-out of truth, and thou to us Suppliest a father's precepts; and from out Those scriven leaves of thine, renowned soul (Like bees that sip of all in flowery wolds), We feed upon thy golden sayings all- Golden, and ever worthiest endless life. For soon as ever thy planning thought that sprang From god-like mind begins its loud proclaim Of nature's courses, terrors of the brain Asunder flee, the ramparts of the world Dispart away, and through the void entire I see the movements of the universe. Rises to vision the majesty of gods, And their abodes of everlasting calm Which neither wind may shake nor rain-cloud splash, Nor snow, congealed by sharp frosts, may harm With its white downfall: ever, unclouded sky O'er roofs, and laughs with far-diffused light. And nature gives to them their all, nor aught May ever pluck their peace of mind away. But nowhere to my vision rise no more The vaults of Acheron, though the broad earth Bars me no more from gazing down o'er all Which under our feet is going on below Along the void. O, here in these affairs Some new divine delight and trembling awe Takes hold through me, that thus by power of thine Nature, so plain and manifest at last, Hath been on every side laid bare to man! And since I've taught already of what sort The seeds of all things are, and how, distinct In divers forms, they flit of own accord, Stirred with a motion everlasting on, And in what mode things be from them create, Now, after such matters, should my verse, meseems, Make clear the nature of the mind and soul, And drive that dread of Acheron without, Headlong, which so confounds our human life Unto its deeps, pouring o'er all that is The black of death, nor leaves not anything To prosper- a liquid and unsullied joy.
E tenebris tantis tam clarum extollere lumen BOOK III: PROEM O thou who first uplifted in such dark So clear a torch aloft, who first shed light Upon the profitable ends of man, O thee I follow, glory of the Greeks, And set my footsteps squarely planted now Even in the impress and the marks of thine- Less like one eager to dispute the palm, More as one craving out of very love That I may copy thee!- for how should swallow Contend with swans or what compare could be In a race between young kids with tumbling legs And the strong might of the horse? Our father thou, And finder-out of truth, and thou to us Suppliest a father's precepts; and from out Those scriven leaves of thine, renowned soul (Like bees that sip of all in flowery wolds), We feed upon thy golden sayings all- Golden, and ever worthiest endless life. For soon as ever thy planning thought that sprang From god-like mind begins its loud proclaim Of nature's courses, terrors of the brain Asunder flee, the ramparts of the world Dispart away, and through the void entire I see the movements of the universe. Rises to vision the majesty of gods, And their abodes of everlasting calm Which neither wind may shake nor rain-cloud splash, Nor snow, congealed by sharp frosts, may harm With its white downfall: ever, unclouded sky O'er roofs, and laughs with far-diffused light. And nature gives to them their all, nor aught May ever pluck their peace of mind away. But nowhere to my vision rise no more The vaults of Acheron, though the broad earth Bars me no more from gazing down o'er all Which under our feet is going on below Along the void. O, here in these affairs Some new divine delight and trembling awe Takes hold through me, that thus by power of thine Nature, so plain and manifest at last, Hath been on every side laid bare to man! And since I've taught already of what sort The seeds of all things are, and how, distinct In divers forms, they flit of own accord, Stirred with a motion everlasting on, And in what mode things be from them create, Now, after such matters, should my verse, meseems, Make clear the nature of the mind and soul, And drive that dread of Acheron without, Headlong, which so confounds our human life Unto its deeps, pouring o'er all that is The black of death, nor leaves not anything To prosper- a liquid and unsullied joy.
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Homer, Iliad, 2.412, 22.178 (8th cent. BCE - 7th cent. BCE) 2.412. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 22.178. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus.
2. Plato, Phaedo, 115d, 77e, 115c (5th cent. BCE - 4th cent. BCE) 115c. no matter how much or how eagerly you promise at present. We will certainly try hard to do as you say, he replied. But how shall we bury you? However you please, he replied, if you can catch me and I do not get away from you. And he laughed gently, and looking towards us, said: I cannot persuade Crito, my friends, that the Socrates who is now conversing and arranging the details of his argument is really I; he thinks I am the one whom he will presently see as a corpse
3. Aratus Solensis, Phaenomena, 2 (4th cent. BCE - 3rd cent. BCE) 2. ἄρρητον· μεσταὶ δέ Διὸς πᾶσαι μὲν ἀγυιαί
4. Epicurus, Letter To Menoeceus, 135 (4th cent. BCE - 3rd cent. BCE)
5. Epicurus, Kuriai Doxai, 2, 1 (4th cent. BCE - 3rd cent. BCE)
6. Cicero, On The Ends of Good And Evil, 2.7 (2nd cent. BCE - 1st cent. BCE) 2.7. istam voluptatem, inquit, Epicurus ignorat? Non semper, inquam; nam interdum nimis nimis minus R etiam novit, quippe qui testificetur ne intellegere quidem se posse ubi sit aut quod sit ullum bonum praeter illud, quod cibo et potione et aurium delectatione et obscena voluptate capiatur. an haec ab eo non dicuntur? Quasi vero me pudeat, inquit, istorum, aut non possim quem ad modum ea dicantur ostendere! Ego vero non dubito, inquam, quin facile possis, nec est quod te pudeat sapienti adsentiri, qui se unus, quod sciam, sapientem profiteri sit ausus. nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; septem autem illi non suo, sed populorum suffragio omnium nominati sunt. 2.7.  "What then?" he replied; "does not Epicurus recognize pleasure in your sense?" "Not always," said I; "now and then, I admit, he recognizes it only too fully; for he solemnly avows that he cannot even understand what Good there can be or where it can be found, apart from that which is derived from food and drink, the delight of the ears, and the grosser forms of gratification. Do I misrepresent his words?" "Just as if I were ashamed of all that," he cried, "or unable to explain the sense in which it is spoken!" "Oh," said I, "I haven't the least doubt you can explain it with ease. And you have no reason to be ashamed of sharing the opinions of a Wise Man — who stands alone, so far as I am aware, in venturing to arrogate to himself that title. For I do not suppose that Metrodorus himself claimed to be a Wise Man, though he did not care to refuse the compliment when the name was bestowed upon him by Epicurus; while the famous Seven of old received their appellation not by their own votes, but by the universal suffrage of mankind.
7. Cicero, On The Nature of The Gods, 1.43, 2.72 (2nd cent. BCE - 1st cent. BCE) 1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement. 2.72. Persons who spent whole days in prayer and sacrifice to ensure that their children should outlive them were termed 'superstitious' (from superstes, a survivor), and the word later acquired a wider application. Those on the other hand who carefully reviewed and so to speak retraced all the lore of ritual were called 'religious' from relegere (to retrace or re‑read), like 'elegant' from eligere (to select), 'diligent' from diligere (to care for), 'intelligent' fromintellegere (to understand); for all these words contain the same sense of 'picking out' (legere) that is present in 'religious.' Hence 'superstitious' and 'religious' came to be terms of censure and approval respectively. I think that I have said enough to prove the existence of the gods and their nature.
8. Cicero, Tusculan Disputations, 1.11.24, 1.48 (2nd cent. BCE - 1st cent. BCE) 1.48. quae quidem quidem culidem R 1 cogitans soleo solo R 1 saepe mirari non nullorum insolentiam philosophorum, qui naturae cognitionem admirantur eiusque inventori et principi gratias exultantes insultantes K 1 agunt eumque venerantur ut deum; liberatos enim se per eum dicunt gravissimis dominis, terrore sempiterno et diurno ac nocturno anoct. ( pro ac noct.)R metu. quo terrore? quo metu? quae est anus tam delira quae timeat ista, quae vos videlicet, si physica phisica KR Enn. Andr. aechm. 107 non didicissetis, timeretis, Acherunsia acheru sia V templa alta Orci, pallida leti, nubila letio nubila GK 1 (b post o add. K c )R let o nubila V (leto n. B) tenebris loca ? non pudet philosophum in eo gloriari, quod haec non timeat et quod falsa esse cognoverit? e quo intellegi potest, quam acuti natura sint, quoniam haec sine doctrina credituri fuerunt.
9. Lucretius Carus, On The Nature of Things, 1.1-1.49, 1.54-1.79, 1.119, 1.127-1.145, 1.250-1.264, 1.1102-1.1112, 1.1114-1.1117, 2.1-2.66, 2.1030-2.1039, 2.1041-2.1057, 2.1059-2.1062, 2.1081-2.1083, 2.1090-2.1117, 2.1122-2.1145, 2.1150-2.1174, 3.2-3.93, 3.322, 3.506-3.509, 3.885-3.887, 3.1042-3.1044, 3.1090-3.1094, 4.1-4.41, 4.43, 4.1286-4.1287, 5.1-5.59, 5.64-5.66, 5.68-5.69, 5.73-5.90, 5.934, 5.939-5.942, 5.965, 5.980-5.981, 5.1295, 5.1361-5.1378, 5.1416, 6.1-6.80, 6.86, 6.90-6.95 (1st cent. BCE - 1st cent. BCE)
10. Vergil, Eclogues, 3.60 (1st cent. BCE - 1st cent. BCE) 3.60. have I set lip to them, but lay them by.
11. Vergil, Georgics, 1.118-1.159, 1.464-1.514 (1st cent. BCE - 1st cent. BCE) 1.118. Hales o'er them; from the far Olympian height 1.119. Him golden Ceres not in vain regards; 1.120. And he, who having ploughed the fallow plain 1.121. And heaved its furrowy ridges, turns once more 1.122. Cross-wise his shattering share, with stroke on stroke 1.123. The earth assails, and makes the field his thrall. 1.124. Pray for wet summers and for winters fine 1.125. Ye husbandmen; in winter's dust the crop 1.126. Exceedingly rejoice, the field hath joy; 1.127. No tilth makes placeName key= 1.128. Nor Gargarus his own harvests so admire. 1.129. Why tell of him, who, having launched his seed 1.130. Sets on for close encounter, and rakes smooth 1.131. The dry dust hillocks, then on the tender corn 1.132. Lets in the flood, whose waters follow fain; 1.133. And when the parched field quivers, and all the blade 1.134. Are dying, from the brow of its hill-bed 1.135. See! see! he lures the runnel; down it falls 1.136. Waking hoarse murmurs o'er the polished stones 1.137. And with its bubblings slakes the thirsty fields? 1.138. Or why of him, who lest the heavy ear 1.139. O'erweigh the stalk, while yet in tender blade 1.140. Feeds down the crop's luxuriance, when its growth 1.141. First tops the furrows? Why of him who drain 1.142. The marsh-land's gathered ooze through soaking sand 1.143. Chiefly what time in treacherous moons a stream 1.144. Goes out in spate, and with its coat of slime 1.145. Holds all the country, whence the hollow dyke 1.146. Sweat steaming vapour? 1.147. But no whit the more 1.148. For all expedients tried and travail borne 1.149. By man and beast in turning oft the soil 1.150. Do greedy goose and Strymon-haunting crane 1.151. And succory's bitter fibres cease to harm 1.152. Or shade not injure. The great Sire himself 1.153. No easy road to husbandry assigned 1.154. And first was he by human skill to rouse 1.155. The slumbering glebe, whetting the minds of men 1.156. With care on care, nor suffering realm of hi 1.157. In drowsy sloth to stagnate. Before Jove 1.158. Fields knew no taming hand of husbandmen; 1.159. To mark the plain or mete with boundary-line— 1.464. From heaven shoot headlong, and through murky night 1.465. Long trails of fire white-glistening in their wake 1.466. Or light chaff flit in air with fallen leaves 1.467. Or feathers on the wave-top float and play. 1.468. But when from regions of the furious North 1.469. It lightens, and when thunder fills the hall 1.470. of Eurus and of Zephyr, all the field 1.471. With brimming dikes are flooded, and at sea 1.472. No mariner but furls his dripping sails. 1.473. Never at unawares did shower annoy: 1.474. Or, as it rises, the high-soaring crane 1.475. Flee to the vales before it, with face 1.476. Upturned to heaven, the heifer snuffs the gale 1.477. Through gaping nostrils, or about the mere 1.478. Shrill-twittering flits the swallow, and the frog 1.479. Crouch in the mud and chant their dirge of old. 1.480. oft, too, the ant from out her inmost cells 1.481. Fretting the narrow path, her eggs conveys; 1.482. Or the huge bow sucks moisture; or a host 1.483. of rooks from food returning in long line 1.484. Clamour with jostling wings. Now mayst thou see 1.485. The various ocean-fowl and those that pry 1.486. Round Asian meads within thy fresher-pools 1.487. Cayster, as in eager rivalry 1.488. About their shoulders dash the plenteous spray 1.489. Now duck their head beneath the wave, now run 1.490. Into the billows, for sheer idle joy 1.491. of their mad bathing-revel. Then the crow 1.492. With full voice, good-for-naught, inviting rain 1.493. Stalks on the dry sand mateless and alone. 1.494. Nor e'en the maids, that card their nightly task 1.495. Know not the storm-sign, when in blazing crock 1.496. They see the lamp-oil sputtering with a growth 1.497. of mouldy snuff-clots. 1.498. So too, after rain 1.499. Sunshine and open skies thou mayst forecast 1.500. And learn by tokens sure, for then nor dimmed 1.501. Appear the stars' keen edges, nor the moon 1.502. As borrowing of her brother's beams to rise 1.503. Nor fleecy films to float along the sky. 1.504. Not to the sun's warmth then upon the shore 1.505. Do halcyons dear to Thetis ope their wings 1.506. Nor filthy swine take thought to toss on high 1.507. With scattering snout the straw-wisps. But the cloud 1.508. Seek more the vales, and rest upon the plain 1.509. And from the roof-top the night-owl for naught 1.510. Watching the sunset plies her 'lated song. 1.511. Distinct in clearest air is Nisus seen 1.512. Towering, and Scylla for the purple lock 1.513. Pays dear; for whereso, as she flies, her wing 1.514. The light air winnow, lo! fierce, implacable
12. Plutarch, Against Colotes, 1108e (1st cent. CE - 2nd cent. CE)
13. Plutarch, Cato The Younger, 69-70, 68 (1st cent. CE - 2nd cent. CE)
14. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1100a (1st cent. CE - 2nd cent. CE)
15. Pausanias, Description of Greece, 8.1.6 (2nd cent. CE - 2nd cent. CE) 8.1.6. But he introduced as food the nuts of trees, not those of all trees but only the acorns of the edible oak. Some people have followed this diet so closely since the time of Pelasgus that even the Pythian priestess, when she forbade the Lacedaemonians to touch the land of the Arcadians, uttered the following verses:— In Arcadia are many men who eat acorns, Who will prevent you; though I do not grudge it you. It is said that it was in the reign of Pelasgus that the land was called Pelasgia.
16. Sextus, Against The Mathematicians, 7.432 (2nd cent. CE - 3rd cent. CE)
17. Diogenes Laertius, Lives of The Philosophers, 10.139 (3rd cent. CE - 3rd cent. CE) 10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
18. Porphyry, On Abstinence, 4.2 (3rd cent. CE - 4th cent. CE) 4.2. 2.But we shall begin from the abstinence of certain nations, in the narration of which, what is asserted of the Greeks will first claim our attention, as being the most allied to us, and the most appropriate of all the witnesses that can be adduced. Among those, therefore, that have concisely, and at the same time accurately collected an account of the affairs of the Greeks, is the Peripatetic Dicaearchus 1, who, in narrating the pristine life of the Greeks, says, the ancients, being generated with an alliance to the Gods, were naturally most excellent, and led the best life; so that, when compared to us of the present day, who consist of an adulterated and most vile matter, they were thought to be a golden race; and they slew no animal whatever. The truth of this, he also says, is testified by the poets, who denominate these ancients the golden race, and assert that every good was present with them. The fertile earth for them spontaneous bore of fruits a copious and unenvy'd store; In blissful quiet then, unknown to strife, The worthy with the worthy passed their life 2. |111 Which assertions, indeed Dicaearchus explaining, says, that a life of this kind was under Saturn; if it is proper to consider it as a thing that once existed, and that it is a life which has not been celebrated in vain, and if, laying aside what is extremely fabulous, we may refer it to a physical narration. All things, therefore, are very properly said to have been then spontaneously produced; for men did not procure any thing by labour, because they were unacquainted with the agricultural art, and, in short, had no knowledge of any other art. This very thing, likewise, was the cause of their leading a life of leisure, free from labours and care; and if it is proper to assent to the decision of the most skilful and elegant of physicians, it was also the cause of their being liberated from disease. For there is not any precept of physicians which more contributes to health, than that which exhorts us not to make an abundance of excrement, from which those pristine Greeks always preserved their bodies pure. For they neither assumed such food as was stronger than the nature of the body could bear, but such as could be vanquished by the corporeal nature, nor more than was moderate, on account of the facility of procuring it, but for the most part less than was sufficient, on account of its paucity. Moreover, there were neither any wars among them, nor seditions with each other. For no reward of contention worth mentioning was proposed as an incentive, for the sake of which some one might be induced to engage in such dissensions. So that the principal thing in that life was leisure and rest from necessary occupations, together with health, peace, and friendship. But to those in after times, who, through aspiring after things which greatly exceeded mediocrity, fell into many evils, this pristine life became, as it was reasonable to suppose it would, desirable. The slender and extemporaneous food, however, of these first men, is manifested by the saying which was afterwards proverbially used, enough of the oak; this adage being probably introduced by him who first changed the ancient mode of living. A pastoral life succeeded to this, in which men procured for themselves superfluous possessions, and meddled with animals. For, perceiving that some of them were innoxious, but others malefic and savage, they tamed the former, but attacked the latter. At the same time, together with this life, war was introduced. And these things, says Dicaearchus, are not asserted by us, but by those who have historically discussed a multitude of particulars. For, as possessions were now of such a magnitude as to merit attention, some ambitiously endeavoured to obtain them, by collecting them [for their own use], and calling on others to do the same, but others directed their attention to the preservation of them when collected. Time, therefore, thus gradually proceeding, and men always directing their attention to what |112 appeared to be useful, they at length became conversant with the third, and agricultural form of life. And this is what is said by Dicaearchus, in his narration of the manners of the ancient Greeks, and the blessed life which they then led, to which abstinence from animal food contributed, no less than other things. Hence, at that period there was no war, because injustice was exterminated. But afterwards, together with injustice towards animals, war was introduced among men, and the endeavour to surpass each other in amplitude of possessions. On which account also, the audacity of those is wonderful, who say that abstinence from animals is the mother of injustice, since both history and experience testify, that together with the slaughter of animals, war and injustice were introduced. SPAN
19. Cleanthes, Hymn To Zeus, 16-17, 32-35, 15

Subjects of this text:

subject	book bibliographic info
aetiology of labor	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
amor, in lucretius	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 21
antiochus of rhodes	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
aratus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
athens	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
authority, oral-traditional	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
authority, pagan sources, decline of non-intellectual authority in	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
authority, prophetic or revelatory	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
authority	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
bacchus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
banquets	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
bethlehem	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
boethius of sidon	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
centaurs	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
ceres	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
cicero, allusion by lucretius to	Gee, Aratus and the Astronomical Tradition (2013) 86, 87, 88, 89, 90
cicero, prognostica	Gee, Aratus and the Astronomical Tradition (2013) 90
clarity/clear	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 159, 199
clarus	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 159
cycle of growth and decay, in lucretius	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 21
death, in lucretius	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 21
death/dying, being remembered after	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
deification, of epicurus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
epicurean proems in lucretius drn	Gee, Aratus and the Astronomical Tradition (2013) 86, 87, 88, 89, 90
epicurus, authority in the de rerum natura	Bryan, Authors and Authorities in Ancient Philosophy (2018) 225; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 225
epicurus/epicureanism	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 159, 199
epicurus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20, 21, 36, 66
epicurus and epicureans	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
eris	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
finales, book 1	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
finales, in lucretius	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20, 21
four-element theory	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 52
gods, epicurus as divine	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
gods, in the georgics	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
golden age	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
harmony/harmony	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199
hawking, stephen	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
hesiod	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
heuretai	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
historical sages	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
hymn (philosophical)	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 52, 53
imagery, chariots	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
imagery, light and darkness	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20
imagery, solar	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
imagery, storms	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20
intertextuality	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
invisibility/invisible	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199
julius caesar	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
jupiter	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
kyriae doxai (epicurus)	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
labor	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
lucidus/dilucidus	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 159
lucretius, agriculture in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
lucretius, allusion to ciceros aratea throughout drn	Gee, Aratus and the Astronomical Tradition (2013) 86, 87, 88, 89, 90
lucretius, culture-history in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
lucretius, cycle of growth and decay in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 21
lucretius, death in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 21
lucretius, devotion to epicurus	Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 225
lucretius, natura in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
lucretius	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
metaphor	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 159, 199
mortality	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199
muses	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20
narrative	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
natura	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
obsolescence of oracles (plutarch)	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
octavian	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
oral-traditional authority, decline of, in pagan sources	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
paradox	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
peripatetics	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
phaethon	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
philosophy/philosophical schools, oral tradition, collapse of	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
plague	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 21
plutarch	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188; Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199
politics, in the georgics	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
power	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199
proems, in lucretius	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20, 21
proems in the middle	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20
prophetic or revelatory authority, decline of, in pagan sources	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 188
providentialism	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36, 66
reason	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
sagehood	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
saphes/sapheneia (σαφής/σαφήνεια)	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 159
self-proclaimed	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
socrates	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
soul	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199; Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 32, 53
statues	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
stoic	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
stoicism	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
stoics	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
teachers/teaching	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
teleology	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
therapy, of the soul	Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 32
time	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
truth'	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
venus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 20, 21; Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 52
vestigia	Gee, Aratus and the Astronomical Tradition (2013) 88, 89, 90
virgil, and aratus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
virgil, and hesiod	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
vision	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 199
war, civil war	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
war, in the georgics	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36
zeus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 36; Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 52, 53
zeus as βασιλεύς	Gee, Aratus and the Astronomical Tradition (2013) 88