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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 4.1210
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1. 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?
2. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)

3. Theocritus, Idylls, 11.15, 11.70-11.71 (4th cent. BCE - 3rd cent. BCE)

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

5. Cicero, On The Ends of Good And Evil, 1.30, 1.66-1.71 (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? 1.66. Tribus igitur igitur ergo BE modis video esse a nostris a nostris esse BE de amicitia disputatum. alii cum eas voluptates, quae ad amicos pertinerent, negarent esse per se ipsas tam expetendas, quam nostras expeteremus, quo loco videtur quibusdam stabilitas amicitiae vacillare, tuentur tamen eum locum seque facile, ut mihi videtur, expediunt. ut enim virtutes, de quibus ante dictum est, sic amicitiam negant posse a voluptate discedere. nam cum solitudo et vita sine amicis insidiarum et metus plena sit, ratio ipsa monet amicitias comparare, quibus partis confirmatur confirmetur ABE animus et a spe et a spe ad spem et ABE pariendarum voluptatum seiungi non potest. 1.67. atque ut odia, odiā BE invidiae, invidiae A 2 invidie (e ab alt. m. in ras. scr. ) N invidiā B invidia A 1 EV, R ( sequente una litt. erasa, quae vi-detur fuisse e) despicationes adversantur voluptatibus, sic amicitiae non modo fautrices fidelissimae, sed etiam effectrices sunt voluptatum tam amicis quam sibi, quibus non solum praesentibus fruuntur, sed etiam spe eriguntur consequentis ac posteri temporis. quod quia nullo modo sine amicitia firmam et perpetuam iucunditatem vitae tenere possumus possumus etiam B neque vero ipsam amicitiam tueri, nisi nisi ipsi ARV aeque amicos et nosmet ipsos diligamus, idcirco et hoc ipsum efficitur in amicitia, et amicitia et amicitia om. R, A 1 (ab alt. m. in mg. exteriore sinistro ita add. amicitia, ut a ligatore et desectum esse possit) cōnect. BE cum voluptate conectitur. nam et laetamur amicorum laetitia aeque atque ut RNV atque nostra et pariter dolemus angoribus. 1.68. quocirca eodem modo sapiens erit affectus erga amicum, quo in se ipsum, quosque labores propter suam voluptatem susciperet, susciperet susceperit R (suam susceperit voluptatem), NV eosdem suscipiet suscipiet susciperet BE propter amici voluptatem. quaeque de virtutibus dicta sunt, quem ad modum eae eae A hc B hec E hee RV ea N semper voluptatibus inhaererent, eadem de amicitia dicenda sunt. praeclare enim Epicurus his paene verbis: 'Eadem', his paene verbis eadem eadem hys pene verbis BE hiis pene eadem verbis V inquit, scientia scientia sententia BE confirmavit animum, ne quod aut sempiternum aut diuturnum timeret malum, quae perspexit in hoc ipso vitae spatio amicitiae praesidium esse firmissimum. 1.69. Sunt autem quidam Epicurei timidiores paulo contra vestra convicia, nostra convitia V convicia nostra BE sed tamen satis acuti, qui verentur ne, si amicitiam propter nostram voluptatem expetendam putemus, tota amicitia quasi claudicare videatur. itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; voluntates A voluptates R voluptatum NV om. BE voluptatem voluptates R cum autem usus progrediens familiaritatem effecerit, tum amorem efflorescere tantum, ut, etiamsi nulla sit utilitas ex amicitia, tamen ipsi amici propter se ipsos amentur. etenim si loca, si fana, si urbes, si gymnasia, si campum, si canes, si equos, si ludicra si ludicras A 2 si ludicrica R exercendi aut vedi consuetudine consuetudines A consuetudinēs R adamare solemus, quanto id in hominum consuetudine facilius fieri poterit poterit edd. potuerit et iustius? 1.70. Sunt autem, qui dicant foedus esse quoddam sapientium, sapientum V sap ia (= sapientia, pro sap iu = sapientiū) R ut ne minus amicos quam minus amicos quam P. Man. minus quidem amicos quam ARNV minus quam amicos BE se ipsos diligant. quod et posse fieri fieri posse BE intellegimus et saepe etiam etiam Dav. enim videmus, et perspicuum est nihil ad iucunde vivendum reperiri posse, quod coniunctione tali sit aptius. Quibus ex omnibus iudicari potest non modo non impediri rationem amicitiae, si summum bonum in voluptate ponatur, sed sine hoc institutionem omnino amicitiae non posse reperiri. et 26 repp. A 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.
6. Cicero, On The Nature of The Gods, 1.53, 2.130-2.153 (2nd cent. BCE - 1st cent. BCE)

1.53. We for our part deem happiness to consist in tranquillity of mind and entire exemption from all duties. For he who taught us all the rest has also taught us that the world was made by nature, without needing an artificer to construct it, and that the act of creation, which according to you cannot be performed without divine skill, is so easy, that nature will create, is creating and has created worlds without number. You on the contrary cannot see how nature can achieve all this without the aid of some intelligence, and so, like the tragic poets, being unable to bring the plot of your drama to a dénouement, you have recourse to a god; 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.
7. Cicero, Tusculan Disputations, 4.24 (2nd cent. BCE - 1st cent. BCE)

4.24. intellegatur igitur perturbationem iactantibus se opinionibus inconstanter et turbide in motu in motu immotus GRV (s del. rec ) H immot os K ( ss. c ) esse semper; cum autem hic fervor concitatioque animi inveteraverit et tamquam in venis medullisque insederit, tum existet existit X (exs. G) existet Küh. ( de fut. cf. p. 378, 14 comm. ad 1, 29 Sen. epist. 85, 9 al. ) inveteravit ... insedit ... existit Sey. et morbus et aegrotatio et offensiones eae, quae sunt eis morbis aegrotationibusque contrariae. Haec, quae dico, cogitatione inter se differunt, re quidem copulata sunt, eaque eaque GRV (eaq K 1 sed; add. 2 ) oriuntur ex libidine et ex laetitia. nam cum est concupita pecunia nec adhibita continuo ratio quasi quaedam Socratica medicina, quae sanaret sanet Bentl. permanet K 1 eam cupiditatem, permanat in venas et inhaeret in visceribus illud malum, existitque existit (exs. KR) qui m. X (que V rec s ) morbus et aegrotatio, quae evelli evelli Wopkens avelli inveterata non possunt, eique morbo nomen est avaritia;
8. Horace, Sermones, 1.4.31-1.4.32 (1st cent. BCE - 1st cent. BCE)

9. Lucretius Carus, On The Nature of Things, 1.1-1.49, 1.62-1.79, 1.103, 1.117-1.119, 1.124, 1.129, 1.136-1.145, 1.159-1.214, 1.328, 1.370-1.371, 1.442, 1.471-1.482, 1.486, 1.505, 1.586, 1.593, 1.624, 1.634, 1.638, 1.741, 1.780, 1.856, 1.922-1.934, 1.955, 1.992, 1.999, 1.1042-1.1048, 1.1082, 2.205, 2.242, 2.263-2.265, 2.302, 2.317-2.332, 2.409, 2.447-2.448, 2.569-2.580, 2.605, 2.718-2.720, 2.1042-2.1043, 2.1129, 2.1142-2.1143, 3.3, 3.17, 3.27-3.29, 3.296-3.307, 3.416, 3.580-3.581, 3.660-3.663, 3.687, 3.731-3.732, 3.741-3.753, 3.760-3.770, 3.828-3.1094, 4.337-4.352, 4.481, 4.488, 4.547-4.548, 4.638-4.641, 4.678-4.683, 4.714-4.721, 4.962-4.1209, 4.1211-4.1287, 5.43-5.51, 5.84, 5.194, 5.206-5.217, 5.310, 5.343, 5.380-5.395, 5.436-5.442, 5.727-5.730, 5.735, 5.1104, 5.1271, 5.1321, 5.1439, 5.1444, 6.32, 6.60, 6.97-6.98, 6.100, 6.116-6.117, 6.191-6.193, 6.255, 6.278, 6.306-6.308, 6.329, 6.357-6.378, 6.571, 6.708, 6.777-6.778, 6.786-6.787, 6.821-6.823, 6.906-6.907, 6.1117-6.1120 (1st cent. BCE - 1st cent. BCE)

10. Ovid, Metamorphoses, 1.76-1.86 (1st cent. BCE - missingth cent. CE)

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

12. Lucan, Pharsalia, 2.2 (1st cent. CE - 1st cent. CE)

13. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE)

14. Soranus, Gynaecology, 1.30 (1st cent. CE - 2nd cent. CE)

15. Clement of Alexandria, Miscellanies, 2.20 (2nd cent. CE - 3rd cent. CE)

16. Tertullian, On The Apparel of Women, 2.1-2.2 (2nd cent. CE - 3rd cent. CE)

17. Diogenes Laertius, Lives of The Philosophers, 6.3, 6.11, 6.22, 7.33, 7.131 (3rd cent. CE - 3rd cent. CE)

6.3. He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He used repeatedly to say, I'd rather be mad than feel pleasure, and We ought to make love to such women as will feel a proper gratitude. When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, Come with a new book, a new pen, and new tablets, if you have a mind to (implying the need of brains as well). When someone inquired what sort of wife he ought to marry, he said, If she's beautiful, you'll not have her to yourself; if she's ugly, you'll pay for it dearly. Being told that Plato was abusing him, he remarked, It is a royal privilege to do good and be ill spoken of. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 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. 7.33. Again, in the Republic, making an invidious contrast, he declares the good alone to be true citizens or friends or kindred or free men; and accordingly in the view of the Stoics parents and children are enemies, not being wise. Again, it is objected, in the Republic he lays down community of wives, and at line 200 prohibits the building of sanctuaries, law-courts and gymnasia in cities; while as regards a currency he writes that we should not think it need be introduced either for purposes of exchange or for travelling abroad. Further, he bids men and women wear the same dress and keep no part of the body entirely covered. 7.131. It is also their doctrine that amongst the wise there should be a community of wives with free choice of partners, as Zeno says in his Republic and Chrysippus in his treatise On Government [and not only they, but also Diogenes the Cynic and Plato]. Under such circumstances we shall feel paternal affection for all the children alike, and there will be an end of the jealousies arising from adultery. The best form of government they hold to be a mixture of democracy, kingship, and aristocracy (or the rule of the best).Such, then, are the statements they make in their ethical doctrines, with much more besides, together with their proper proofs: let this, however, suffice for a statement of them in a summary and elementary form.
18. Epicurus, Letter To Menoeceus, 131

19. Epicurus, Letters, 398

20. Epicurus, Letters, 398

21. Vergil, Eclogues, 2.4, 2.67

2.4. the thick-leaved shadowy-soaring beech-tree grove 2.67. you are a boor, nor heeds a whit your gift
22. Vergil, Georgics, 1.60, 3.242-3.283

1.60. And teach the furrow-burnished share to shine. 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


Subjects of this text:

subject book bibliographic info
academics,the academy Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
aeneas Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
alcinous Gordon (2012), The Invention and Gendering of Epicurus, 43
amor,as destructive force Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97
amor,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90, 91
anger Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
anima Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55
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
antisthenes,socratic,marriage is for procreation,love is destructive except to the wise,sex should be with those who are grateful for it Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
aristotle Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
atomism,atomists Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
atoms,swerve of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
author function,implied author Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
avernus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 91
behaviour Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
booth,wayne Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
causation,cause Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
cicero,marcus tullius Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
cicero Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
closure Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
courtès,j.–m. Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
cycle of growth and decay,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234
cynicism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
cynics/cynicism,condemned/satirized by greek writers Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
cynics/cynicism,diatribes by Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
de lacy,p. Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
death Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
design,of the poem Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
disease,as a closural device Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
disease,literalisation of Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55
dreams Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 91; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
eclogues,,and theme of desire Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
emotion Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
empedocles Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234
ennius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
epicureanism,lucretian imagery Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
epicureanism,on erotic desire Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
epicureanism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
epicureans,and food Gordon (2012), The Invention and Gendering of Epicurus, 43
epicureans,language of Gordon (2012), The Invention and Gendering of Epicurus, 43
epicureans Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
epicurus,on nature and the self Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
epicurus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
epikouros (epicurus) Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
epilogismos Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
eras,elegiac Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
eras,epicureanism on Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
ernout,a. Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
eros Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
eros (sexual desire),and epicureanism Hubbard (2014), A Companion to Greek and Roman Sexualities, 424
eudoxus Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
female,excitement during sex Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 56
finales,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97
frankness,contrasted with harsh criticism Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
friendship,three levels of Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
friendship Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
furor,and erotic / sexual desire Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 56
genre,,elegy Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
gigante,marcello Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
god Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
gowers,emily Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
heraclitus (author of homeric problems) Gordon (2012), The Invention and Gendering of Epicurus, 43
herodotus Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
homer Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236; Gordon (2012), The Invention and Gendering of Epicurus, 43
horses Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97
imagery,military Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234, 236
implied author Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
indeterminacy Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
intertextuality Gordon (2012), The Invention and Gendering of Epicurus, 43
jebb,richard Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
jerome Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
law Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
leander Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97
limit,epicurean concept of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
love,against erotic love,antisthenes,democritus,epicurus,lucretius,aristippus,cynics,epictetus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
love,love,sex,marriage,and procreation,independent of each other Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
love Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
lucan Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
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, 234
lucretius,epicurean,erotic love discouraged Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
lucretius,epicurean,marriage is only for procreation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
lucretius,implied author in Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
lucretius,natura in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
lucretius,read as document of the authors mind Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
lucretius,religion in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
lucretius,victorian biofictional readings of Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
lucretius,war in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234, 236
lucretius Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
marriage,epicurean' Hubbard (2014), A Companion to Greek and Roman Sexualities, 424
mars Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234
matter Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
medical,idiom in latin Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
medical,intertexts Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 56
memmius Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
mind Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
musonius some level of equality required,marriage only for procreation,antisthenes,lucretius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
natura Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
nature,laws of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
neikos Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234
odysseus Gordon (2012), The Invention and Gendering of Epicurus, 43
ovid Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
particles,tertullian Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
pastoral,design, Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
pastoral,epicurean ethos of Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
pastoral,ideal vision of Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
pastoral,song as pharmahon Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
paul of tarsus Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
perkell,christine Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 213
persona Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
phaeacians Gordon (2012), The Invention and Gendering of Epicurus, 43
philodemus Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
philodemus of gadara,condemnation of cynicism Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
philodemus of gadara,cynic influences on Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
philodemus of gadara,depictions of anger Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
philosophy Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
plato Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
plutarch Gordon (2012), The Invention and Gendering of Epicurus, 43; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
poetry and poetics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
polystratus the epicurean Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
procreation,relation to marriage,sole purpose,required,not required Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
procreation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
progress Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
prokopton Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
religion,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
reproduction,epicurean theory of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
robin,l. Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
salem,j. Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
schofield,malcolm Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
schroeder,f. m. Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
seeds Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
sellar,w. y. Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 136
semen Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
sex,random sex advocated Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
sex,sex debunked Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
sexual intercourse Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 55, 56
solmsen,f. Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
stoicism,stoics,cosmology of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
stoicism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
stoics Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
storms Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234
sun Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
techne,teleology Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158
telos Gordon (2012), The Invention and Gendering of Epicurus, 43
tertullian of carthage,and women Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
tertullian of carthage,cosmology Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
tertullian of carthage,gladiator games Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
tertullian of carthage,men Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
tertullian of carthage,particles Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
tertullian of carthage,passivity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
tertullian of carthage,sexual arousal,male Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
theophrastus Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
tradition Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
venus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90, 91, 234
vergil Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 199
virgil,reception of lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 97
virgil Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 157
war,and poetry Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 236
war,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234, 236
war,in presocratic philosophy Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 234
water Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 266
women Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 58
wounds Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 56
xenophon Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia) Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
zeno of sidon Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74