Tiresias: The Ancient Mediterranean Religions Source Database

7574

Lucretius Carus, On The Nature Of Things, 3.9
NaN

Intertexts (texts cited often on the same page as the searched text):

12 results
1. Theocritus, Idylls, 1.123-1.124 (4th cent. BCE - 3rd cent. BCE)
2. 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.
3. Cicero, On The Nature of The Gods, 1.43 (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.
4. Cicero, Tusculan Disputations, 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.
5. Lucretius Carus, On The Nature of Things, 1.1-1.43, 1.56-1.57, 1.62-1.79, 1.102, 1.331, 1.1116, 2.1116-2.1117, 3.1-3.8, 3.10-3.30, 3.207, 3.322, 3.1042-3.1044, 4.24-4.25, 4.580-4.594, 4.1058, 5.1-5.54, 5.82, 5.933-5.934, 5.939-5.942, 5.965, 5.1289-5.1296, 5.1361-5.1404, 5.1416, 6.5-6.6, 6.58, 6.92-6.95 (1st cent. BCE - 1st cent. BCE)
6. Vergil, Georgics, 1.1-1.23, 1.118-1.159, 2.455, 3.457-3.458 (1st cent. BCE - 1st cent. BCE) 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;— 1.6. Such are my themes. O universal light 1.7. Most glorious! ye that lead the gliding year 1.8. Along the sky, Liber and Ceres mild 1.9. If by your bounty holpen earth once changed 1.10. Chaonian acorn for the plump wheat-ear 1.11. And mingled with the grape, your new-found gift 1.12. The draughts of Achelous; and ye Faun 1.13. To rustics ever kind, come foot it, Faun 1.14. And Dryad-maids together; your gifts I sing. 1.15. And thou, for whose delight the war-horse first 1.16. Sprang from earth's womb at thy great trident's stroke 1.17. Neptune; and haunter of the groves, for whom 1.18. Three hundred snow-white heifers browse the brakes 1.19. The fertile brakes of placeName key= 1.20. Thy native forest and Lycean lawns 1.21. Pan, shepherd-god, forsaking, as the love 1.22. of thine own Maenalus constrains thee, hear 1.23. And help, O lord of placeName key= 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— 2.455. From story up to story. 3.457. So 'neath the seven-starred Hyperborean wain 3.458. The folk live tameless, buffeted with blast
7. Plutarch, Against Colotes, 1108e (1st cent. CE - 2nd cent. CE)
8. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1100a (1st cent. CE - 2nd cent. CE)
9. 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.
10. Sextus, Against The Mathematicians, 7.432 (2nd cent. CE - 3rd cent. CE)
11. 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
12. Epicurus, Letter To Menoeceus, 135

Subjects of this text:

subject	book bibliographic info
aetiology	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
aetiology of labor	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
aristaeus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
athens	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
bacchus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 37
banquets	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
bethlehem	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
brown, robert	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 126
callimachus	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 125, 126, 127
causation, cause	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
ceres	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30, 66
clay, d.	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
death/dying, being remembered after	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
epicureans, portraits of	Gordon, The Invention and Gendering of Epicurus (2012) 148
epicurus, appearance of	Gordon, The Invention and Gendering of Epicurus (2012) 148
epicurus, as patriarch	Gordon, The Invention and Gendering of Epicurus (2012) 148
epicurus, authority in the de rerum natura	Bryan, Authors and Authorities in Ancient Philosophy (2018) 224, 225; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 224, 225
epicurus, on nature and the self	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
epicurus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30, 66
eris	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
fauns	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
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) 30, 37, 66
golden age	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
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) 30, 66
historical sages	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
honey	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 125, 126
intertextuality	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
jupiter	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
labor	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
liber	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
lucretius, agriculture in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
lucretius, culture-history in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30, 66
lucretius, devotion to epicurus	Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 224, 225
lucretius, natura in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
lucretius	Gordon, The Invention and Gendering of Epicurus (2012) 148; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
mind	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
minerva	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
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) 37, 66
nymphs	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
objectivism, objectivity	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
octavian	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
olives	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
pan	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
paradox	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
pastoral	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
philodemus	Gordon, The Invention and Gendering of Epicurus (2012) 148
providentialism	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
reason	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
religion, lucretius religious devotion to epicurus	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 127
sagehood	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
sedley, david	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 127
self, concepts of	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
self-proclaimed	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
silvanus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
smith, m.f.	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
socrates	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 9
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, stoics	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
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
time	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
triptolemus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 30
truth	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 66
utilitarianism, utility'	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
venus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 37
virgil, and hesiod	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 66
vituperatio vitis	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 37
waszink, j.f.	Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 214
wormwood	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 126