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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 4.35-4.41
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Cicero, On Divination, 1.101 (2nd cent. BCE - 1st cent. BCE)

1.101. Saepe etiam et in proeliis Fauni auditi et in rebus turbidis veridicae voces ex occulto missae esse dicuntur; cuius generis duo sint ex multis exempla, sed maxuma: Nam non multo ante urbem captam exaudita vox est a luco Vestae, qui a Palatii radice in novam viam devexus est, ut muri et portae reficerentur; futurum esse, nisi provisum esset, ut Roma caperetur. Quod neglectum tum, cum caveri poterat, post acceptam illam maximam cladem expiatum est; ara enim Aio Loquenti, quam saeptam videmus, exadversus eum locum consecrata est. Atque etiam scriptum a multis est, cum terrae motus factus esset, ut sue plena procuratio fieret, vocem ab aede Iunonis ex arce extitisse; quocirca Iunonem illam appellatam Monetam. Haec igitur et a dis significata et a nostris maioribus iudicata contemnimus? 1.101. Again, we are told that fauns have often been heard in battle and that during turbulent times truly prophetic messages have been sent from mysterious places. Out of many instances of this class I shall give only two, but they are very striking. Not long before the capture of the city by the Gauls, a voice, issuing from Vestas sacred grove, which slopes from the foot of the Palatine Hill to New Road, was heard to say, the walls and gates must be repaired; unless this is done the city will be taken. Neglect of this warning, while it was possible to heed it, was atoned for after the supreme disaster had occurred; for, adjoining the grove, an altar, which is now to be seen enclosed with a hedge, was dedicated to Aius the Speaker. The other illustration has been reported by many writers. At the time of the earthquake a voice came from Junos temple on the citadel commanding that an expiatory sacrifice be made of a pregt sow. From this fact the goddess was called Juno the Adviser. Are we, then, lightly to regard these warnings which the gods have sent and our forefathers adjudged to be trustworthy?
2. Cicero, On The Nature of The Gods, 2.6 (2nd cent. BCE - 1st cent. BCE)

2.6. Nor is this unaccountable or accidental; it is the result, firstly, of the fact that the gods often manifest their power in bodily presence. For instance in the Latin War, at the critical battle of Lake Regillus between the dictator Aulus Postumius and Octavius Mamilius of Tusculum, Castor and Pollux were seen fighting on horseback in our ranks. And in more modern history likewise these sons of Tyndareus brought the news of the defeat of Perses. What happened was that Publius Vatinius, the grandfather of our young contemporary, was returning to Rome by night from Reate, of which he was governor, when he was informed by two young warriors on white horses that King Perses had that very day been taken prisoner. When Vatinius carried the news to the Senate, at first he was flung into gaol on the charge of spreading an unfounded report on a matter of national concern; but afterwards a dispatch arrived from Paulus, and the date was found to tally, so the Senate bestowed upon Vatinius both a grant of land and exemption from military service. It is also recorded in history that when the Locrians won their great victory over the people of Crotona at the important battle of the River Sagra, news of the engagement was reported at the Olympic Games on the very same day. often has the sound of the voices of the Fauns, often has the apparition of a divine form compelled anyone that is not either feeble-minded or impious to admit the real presence of the gods.
3. Philodemus of Gadara, De Ira \ , 3.14-3.15 (2nd cent. BCE - 1st cent. BCE)

4. Varro, On The Latin Language, 7.36 (2nd cent. BCE - 1st cent. BCE)

5. Lucretius Carus, On The Nature of Things, 1.6-1.9, 1.39, 1.44-1.49, 1.54-1.61, 1.75-1.79, 1.102-1.145, 1.161-1.179, 1.192-1.195, 1.208-1.214, 1.227-1.231, 1.250-1.264, 1.1106-1.1108, 2.1-2.79, 2.81, 2.168, 2.172, 2.569-2.580, 2.646-2.651, 2.1030-2.1039, 2.1041-2.1057, 2.1059-2.1062, 2.1090-2.1117, 2.1122-2.1145, 2.1150-2.1174, 3.1-3.2, 3.12-3.13, 3.22, 3.31-3.93, 3.290-3.291, 3.417, 3.445-3.458, 3.489-3.498, 3.670-3.678, 3.687, 3.719-3.721, 3.746-3.747, 3.781, 3.970-3.971, 4.1-4.34, 4.36-4.41, 4.43, 4.332-4.350, 4.353-4.359, 4.379, 4.385-4.386, 4.475, 4.484, 4.580-4.594, 4.733-4.740, 4.759-4.767, 4.1030-4.1057, 5.10-5.12, 5.54-5.58, 5.64-5.66, 5.68-5.69, 5.73-5.90, 5.110-5.125, 5.129, 5.136, 5.146-5.234, 5.249-5.254, 5.261-5.283, 5.309-5.310, 5.345-5.347, 5.351-5.369, 5.373-5.406, 5.416-5.508, 5.737-5.740, 5.783-5.1457, 6.1-6.80, 6.86, 6.90-6.95, 6.129, 6.155, 6.218, 6.247-6.248, 6.288, 6.379-6.422, 6.535-6.607, 6.639-6.702, 6.1138-6.1286 (1st cent. BCE - 1st cent. BCE)

6. Diogenes Laertius, Lives of The Philosophers, 10.46, 10.139 (3rd cent. CE - 3rd cent. CE)

10.46. Again, there are outlines or films, which are of the same shape as solid bodies, but of a thinness far exceeding that of any object that we see. For it is not impossible that there should be found in the surrounding air combinations of this kind, materials adapted for expressing the hollowness and thinness of surfaces, and effluxes preserving the same relative position and motion which they had in the solid objects from which they come. To these films we give the name of 'images' or 'idols.' Furthermore, so long as nothing comes in the way to offer resistance, motion through the void accomplishes any imaginable distance in an inconceivably short time. For resistance encountered is the equivalent of slowness, its absence the equivalent of speed. 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.
7. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE)

24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held.
8. Augustine, Confessions, 7.1.1, 7.10.16, 7.17.23 (4th cent. CE - 5th cent. CE)

9. Epicurus, Kuriai Doxai, 11

10. Vergil, Georgics, 1.233-1.249, 1.257, 1.471-1.473, 1.477-1.483

1.233. Or burrow for their bed the purblind moles 1.234. Or toad is found in hollows, and all the swarm 1.235. of earth's unsightly creatures; or a huge 1.236. Corn-heap the weevil plunders, and the ant 1.237. Fearful of coming age and penury. 1.238. Mark too, what time the walnut in the wood 1.239. With ample bloom shall clothe her, and bow down 1.240. Her odorous branches, if the fruit prevail 1.241. Like store of grain will follow, and there shall come 1.242. A mighty winnowing-time with mighty heat; 1.243. But if the shade with wealth of leaves abound 1.244. Vainly your threshing-floor will bruise the stalk 1.245. Rich but in chaff. Many myself have seen 1.246. Steep, as they sow, their pulse-seeds, drenching them 1.247. With nitre and black oil-lees, that the fruit 1.248. Might swell within the treacherous pods, and they 1.249. Make speed to boil at howso small a fire. 1.257. His arms to slacken, lo! with headlong force 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: 1.477. 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


Subjects of this text:

subject book bibliographic info
aetna Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
air / wind,subterranean winds as causes of earthquakes and volcanoes Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
apollonius rhodius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
aristotle Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 31
athens Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
atomism,and intromission Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30, 31
atomism,passivity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29
body,and vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
body parts,eyes Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
body parts,hair Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
cycle of growth and decay,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
death,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
des places,e. Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
disease,as a means of understanding earthquakes and volcanoes Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
dreams Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
effects of sight Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 30
ennius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
epicureanism,theology of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
epicurus,on divine kindness Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
epicurus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20
epicurus and epicureans Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29
epilepsy,as a metaphor for the earths ailing body Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
epilepsy Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
eyes,and illusions Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 30, 31
eyes,assumptions Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
eyes,epicurus Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29
eyes,theories,ancient Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
fear,and the sublime Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
fear,embodiment of Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
fever Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
finales,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20, 22
god,vision of Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
gods,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
hecate Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
illusions Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 30, 31
imagery,light and darkness Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20
imagery,storms Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20
imagination Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
julius caesar Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
knowledge,intromission Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 31
le bonniec Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
lucretius,cycle of growth and decay in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
lucretius,death in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
lucretius Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30, 31
metaphors,disease as a metaphor Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
mind,and illusions Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 30, 31
mind,dianoetic particles Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
mind,epicurus Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
muses Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20
myth,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
particles,and mind Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
particles,democritus Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
particles,intromission Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30, 31
philippi Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
philodemus Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
plague Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
portents Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
proclus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
proems,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20, 22
proems in the middle Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20
rationality Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 30, 31
remythologization Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
simulacra Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
sleep Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
spiritual,and vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
stoicism,and touch Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
superstition Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30
theories of vision,intromission Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 29, 30, 31
theories of vision,non-material Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 31
thunderbolts Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 104
touch Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 4
velleius,epicurean philosopher' Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
venus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 20, 22