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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 5.1218-5.1240
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Homer, Iliad, 16.384-16.392 (8th cent. BCE - 7th cent. BCE)

16.384. /And straight over the trench leapt the swift horses—the immortal horses that the gods gave as glorious gifts to Peleus—in their onward flight, and against Hector did the heart of Patroclus urge him on, for he was fain to smite him; but his swift horses ever bare Hector forth. And even as beneath a tempest the whole black earth is oppressed 16.385. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.386. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.387. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.388. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.389. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.390. /and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.391. /and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.392. /and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on.
2. Cicero, Tusculan Disputations, 1.83, 3.28, 3.52, 3.59, 3.76, 4.13 (2nd cent. BCE - 1st cent. BCE)

1.83. fit enim ad punctum temporis. Illud angit vel potius excruciat, discessus ab omnibus is quae sunt bona in vita . vide ne a malis nea malis K ( fuit m vel ni) dici verius possit. quid ego nunc lugeam vitam hominum? vere et iure possum; sed quid necesse est, cum id agam ne post mortem miseros nos putemus fore, etiam vitam efficere deplorando miseriorem? fecimus hoc in eo libro, in quo nosmet ipsos, quantum potuimus, consolati sumus. a malis igitur mors abducit, non a bonis, verum si sqq. Val. Max 8, 9 ext. 3 quaerimus. et quidem hoc ecquidem GRV h q dĕ (= haec quidem) K 1 (hoc quidem ss. 2 ) a Cyrenaico Hegesia he gesia R 1 sic copiose disputatur, ut is a rege Ptolomaeo ptolomeo K ptholomeo GV prohibitus esse dicatur illa in scholis dicere, quod quod V 2 s quo X multi is auditis mortem sibi ipsi consciscerent. -scerent in r. V c 3.28. Atque hoc quidem perspicuum est, tum tum add. G 2 aegritudinem existere, cum quid ita visum sit, ut magnum quoddam malum adesse et urgere videatur. Epicuro autem placet opinionem mali aegritudinem esse ea ante esse add. V 2 natura, esse, ea natura Usen. Ep. fr. 444 ( sed cf. 334,14 necesse esse eqs.) ex opinione pro opinionem Sey. efficere pro esse Bai. cf. quae dixi Herm. XLI 323 ut, quicumque intueatur in aliquod maius malum, si id sibi accidisse opinetur, sit continuo in aegritudine. aegritudinem X Cyrenaici non omni malo malo modo R 1 aegritudinem aegritudine GK 1 effici censent, sed insperato et necopinato malo. est id quidem non mediocre ad aegritudinem augendam: videntur enim omnia repentina graviora. ex hoc et illa iure laudantur: E/go cum genui, tu/m morituros moriturum et huic rei Sen. ad Pol. 11, 2 sci/vi et ei rei Enn. Telam. sc. 312. cf. Hier. epist. 60, 5 su/stuli. Prae/terea praeterea ae in r. V c ad Troia/m cum misi ob de/fendendam Grae/ciam, Sci/bam scibam Fronto p. 217 sciebam me in morti/ferum bellum, no/n in epulas mi/ttere. 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.59. hoc igitur efficitur, ut ex illo necopinato plaga maior sit, non, ut illi putant, ut, cum duobus pares casus evenerint, is modo aegritudine adficiatur, aff. KR cui ille necopinato casus evenerit. Itaque dicuntur non nulli in maerore, cum de hac communi hominum condicione audivissent, ea lege esse nos natos, ut nemo in perpetuum esse posset expers mali, gravius etiam tulisse. quocirca Carneades, ut video nostrum scribere Antiochum, anthiochum KR reprendere reprehendere KV c Chrysippum crysippum X Chr. fr. eth. 487 solebat laudantem Euripideum carmen illud: Eurip. Hypsip. fr. 757 ( S. Eur. ed. Arn. p. 62 ) Morta/lis nemo est que/m non non om. X add. K 2 V c attinga/t attingit W (attigit K) vix recte, cf. Mue. in Seyfferti Laelio p. 143 dolor Morbu/sque; multis multis Lb. multi su/nt humandi li/beri, Rursu/m creandi, mo/rsque mors quae GK (morsquę) R 1 V (s in r. c ) est finita o/mnibus. Quae ge/neri genere X corr. V 3 humano ango/rem nequicquam a/dferunt: adferant V 2 Redde/nda terrae est te/rra, tum tum tam Sey. nam Küh. vita o/mnibus Mete/nda ut fruges. si/c iubet Nece/ssitas. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 4.13. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio
3. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.62-1.79, 1.102-1.135, 1.161-1.179, 1.192-1.195, 1.208-1.214, 1.227-1.231, 1.250-1.397, 1.402-1.409, 1.418-1.634, 1.992, 1.996-1.999, 1.1012-1.1028, 1.1042-1.1048, 1.1064, 1.1082, 1.1106-1.1108, 2.67-2.79, 2.81, 2.168, 2.172, 2.184-2.307, 2.317-2.380, 2.398-2.580, 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, 3.28-3.30, 3.59-3.67, 3.417, 3.445-3.458, 3.670-3.678, 3.687, 3.719-3.721, 3.746-3.747, 3.781, 3.830-3.1094, 4.35-4.41, 4.43, 4.580-4.594, 4.733-4.734, 4.760-4.761, 5.1-5.12, 5.82-5.90, 5.110-5.125, 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, 5.772-5.1217, 5.1219-5.1457, 6.1-6.6, 6.48-6.80, 6.86, 6.90-6.91, 6.148-6.149, 6.218, 6.254, 6.278, 6.328, 6.365, 6.379-6.422, 6.654, 6.1056, 6.1138-6.1286 (1st cent. BCE - 1st cent. BCE)

4. Vitruvius Pollio, On Architecture, 1.1.3, 1.1.8, 2.1.5 (1st cent. BCE - 1st cent. BCE)

5. Epictetus, Discourses, 3.24.84-3.24.88 (1st cent. CE - 2nd cent. CE)

6. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE)

7. Seneca The Younger, De Consolatione Ad Marciam, 9.2 (1st cent. CE - 1st cent. CE)

8. Seneca The Younger, Letters, 101.10 (1st cent. CE - 1st cent. CE)

9. Galen, On The Doctrines of Hippocrates And Plato, 4.7.7 (2nd cent. CE - 3rd cent. CE)

10. Epicurus, Kuriai Doxai, 2, 1

11. Vergil, Georgics, 1.121, 1.316-1.334, 1.353, 2.491-2.492

1.121. And heaved its furrowy ridges, turns once more 1.316. And when the first breath of his panting steed 1.317. On us the Orient flings, that hour with them 1.318. Red Vesper 'gins to trim his 'lated fires. 1.319. Hence under doubtful skies forebode we can 1.320. The coming tempests, hence both harvest-day 1.321. And seed-time, when to smite the treacherous main 1.322. With driving oars, when launch the fair-rigged fleet 1.323. Or in ripe hour to fell the forest-pine. 1.324. Hence, too, not idly do we watch the stars— 1.325. Their rising and their setting-and the year 1.326. Four varying seasons to one law conformed. 1.327. If chilly showers e'er shut the farmer's door 1.328. Much that had soon with sunshine cried for haste 1.329. He may forestall; the ploughman batters keen 1.330. His blunted share's hard tooth, scoops from a tree 1.331. His troughs, or on the cattle stamps a brand 1.332. Or numbers on the corn-heaps; some make sharp 1.333. The stakes and two-pronged forks, and willow-band 1.334. Amerian for the bending vine prepare. 1.353. The gates of heaven; thrice, sooth to say, they strove 2.491. Where'er the god hath turned his comely head. 2.492. Therefore to Bacchus duly will we sing


Subjects of this text:

subject book bibliographic info
ambition,lucretius,ambition is due to fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
animals Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 165
anticipation of misfortune,cyrenaics on unexpected Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
anticipation of misfortune,posidonius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
aratus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113
aristippus,cyrenaic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
athens Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
atoms Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
auctoritas Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
avarice,lucretius,due to fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
beard,mary Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63
body,metaphor for speech and text,greek Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
body,metaphor for speech and text Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
body-environment approach (bea),in lucretius epicurean theory of sight Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
body-environment approach (bea) Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
body Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
body (human),and knowledge acquisition/cognition Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
causation Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
cicero,allusion by lucretius to Gee (2013), Aratus and the Astronomical Tradition, 75
cicero Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 165
clash of atoms Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
cognition,and the body/senses Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
consolation writings,is it bad or merely unexpected? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
conte,g. b. Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 198
corpus architecturae Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
crawford,michael Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63
creation Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
cycle of growth and decay,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
cyrenaics,anticipate misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
de architectura,and greek knowledge Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
de architectura,universalizing Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
death,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
definition Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
demonic possession Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
diodorus siculus Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
dreams Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
epicureanism,epicureans Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
epicureanism Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113, 198; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63
epicureans,against fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
epicurus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 197, 198; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63
evolution Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
finales,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
gods,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 165; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63, 66
gods,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 198
gravitation Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
greece Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63
hegesias,cyrenaic,death an escape Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
herodotus Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
hesiod Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113
homeric similes Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
hyperbole Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 198
imagery,military Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
intelligent design Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
intertextuality Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113
irwin,terry Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
jupiter Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 165
labor,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 165
livy Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
lucretius,allusion to ciceros aratea in drn Gee (2013), Aratus and the Astronomical Tradition, 75
lucretius,cycle of growth and decay in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
lucretius,de rerum natura (dnr) Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63, 66
lucretius,death in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
lucretius,epicurean,against fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
lucretius,gods in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 165
lucretius,mirabilia in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 197, 198
lucretius,myth in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 113
lucretius,natura in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
lucretius,religion in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113, 165, 197, 198
lucretius Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63, 66
madness,insanity,mental disorder Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
maiestas Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
mechanical movements Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
metus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 165
mirabilia,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 197, 198
mirabilia,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 198
myth,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 113
myth,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113
natura Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
natural phenomena Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
oikonomia Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
perception,lucretius epicurean theory of perception/the senses Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
perception,sensory perception Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
philosophers Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
plague Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
polemics Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
posidonius,stoic,and anticipation (proendēmein) of misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
proems,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22, 198
religio Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
religion,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113, 165, 197, 198
religion,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 165
roman religion/polytheism Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
roman republic Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63, 66
science Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
senses,lucretius epicurean theory of the senses Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 66
similes Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
size Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
soul Wynne (2019), Horace and the Gift Economy of Patronage, 94
storms Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 165
strabo Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
suicide,encouraged,hegesias Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
superstitio,in lucretius epicureanism Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 63
temple buildings Wynne (2019), Horace and the Gift Economy of Patronage, 107
therapy,techniques see esp. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
therapy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
time-lapse,effects of,emotions fade with time,because of reassessment Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
time-lapse,effects of,familiarity in advance has same effect as fading Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
time Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
unconscious,cyrenaics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
universe Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
utilitasutility Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
vacuum,void Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155
venus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22
virgil,and aratus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113
virgil,and hesiod Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 113
virgil,and homer Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
virgil,reception of lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 198
vitruvius,and history Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
vitruvius,auctoritas Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
vitruvius,doubts about reliability Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
volumina Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 103
war,civil war Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
wonder' Wynne (2019), Horace and the Gift Economy of Patronage, 94
xerxes i Wynne (2019), Horace and the Gift Economy of Patronage, 107
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, 236