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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 6.379-6.422
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Hesiod, Works And Days, 203-212, 202 (8th cent. BCE - 7th cent. BCE)

202. Might will be right and shame shall cease to be
2. 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.
3. Pindar, Olympian Odes, 9.43-9.46 (6th cent. BCE - 5th cent. BCE)

4. Cicero, On Divination, 1.19-1.20, 1.101 (2nd cent. BCE - 1st cent. BCE)

1.19. Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. 1.20. Hic silvestris erat Romani nominis altrix, Martia, quae parvos Mavortis semine natos Uberibus gravidis vitali rore rigabat; Quae tum cum pueris flammato fulminis ictu Concidit atque avolsa pedum vestigia liquit. Tum quis non artis scripta ac monumenta volutans Voces tristificas chartis promebat Etruscis? Omnes civilem generosa a stirpe profectam Vitare ingentem cladem pestemque monebant Vel legum exitium constanti voce ferebant Templa deumque adeo flammis urbemque iubebant Eripere et stragem horribilem caedemque vereri; Atque haec fixa gravi fato ac fundata teneri, Ni prius excelsum ad columen formata decore Sancta Iovis species claros spectaret in ortus. Tum fore ut occultos populus sanctusque senatus Cernere conatus posset, si solis ad ortum Conversa inde patrum sedes populique videret. 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? 1.19. And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.[12] Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning. 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?
5. 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.
6. Cicero, Tusculan Disputations, 1.83, 3.28, 3.52, 3.59, 3.76 (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
7. Varro, On The Latin Language, 7.36 (2nd cent. BCE - 1st cent. BCE)

8. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.80-1.86, 1.99-1.109, 1.123, 1.165-1.166, 1.250-1.261, 1.263-1.264, 2.644-2.652, 2.991-2.998, 2.1090-2.1104, 3.59-3.67, 3.830-3.1094, 4.12-4.40, 4.43, 4.580-4.594, 4.759-4.767, 5.76-5.90, 5.110-5.125, 5.129, 5.136, 5.146-5.234, 5.399-5.406, 5.411-5.415, 5.737-5.740, 5.797-5.798, 5.925-5.926, 5.1191, 5.1218-5.1240, 6.50-6.55, 6.60, 6.64-6.66, 6.68-6.78, 6.96-6.378, 6.380-6.422, 6.535-6.607, 6.639-6.711, 6.1090-6.1097, 6.1117-6.1124, 6.1132, 6.1241-6.1242 (1st cent. BCE - 1st cent. BCE)

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

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

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

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

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

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

10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
15. 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.
16. Epicurus, Kuriai Doxai, 11, 2, 1

17. Vergil, Georgics, 1.60-1.63, 1.121, 1.233-1.249, 1.257, 1.278-1.283, 1.316-1.334, 1.353, 1.466, 1.468, 1.470-1.473, 1.475, 1.477-1.483, 1.487, 2.323-2.345, 3.153, 3.478

1.60. And teach the furrow-burnished share to shine. 1.61. That land the craving farmer's prayer fulfils 1.62. Which twice the sunshine, twice the frost has felt; 1.63. Ay, that's the land whose boundless harvest-crop 1.121. And heaved its furrowy ridges, turns once more 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 1.278. For wheaten harvest and the hardy spelt 1.279. Thou tax the soil, to corn-ears wholly given 1.280. Let Atlas' daughters hide them in the dawn 1.281. The Cretan star, a crown of fire, depart 1.282. Or e'er the furrow's claim of seed thou quit 1.283. Or haste thee to entrust the whole year's hope 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 1.466. Or light chaff flit in air with fallen leaves 1.468. But when from regions of the furious North 1.470. of Eurus and of Zephyr, all the field 1.471. With brimming dikes are flooded, and at sea 1.472. No mariner but furls his dripping sails. 1.473. Never at unawares did shower annoy: 1.475. Flee to the vales before it, with face 1.477. Through gaping nostrils, or about the mere 1.478. Shrill-twittering flits the swallow, and the frog 1.479. Crouch in the mud and chant their dirge of old. 1.480. oft, too, the ant from out her inmost cells 1.481. Fretting the narrow path, her eggs conveys; 1.482. Or the huge bow sucks moisture; or a host 1.483. of rooks from food returning in long line 1.487. Cayster, as in eager rivalry 2.323. A glance will serve to warn thee which is black 2.324. Or what the hue of any. But hard it i 2.325. To track the signs of that pernicious cold: 2.326. Pines only, noxious yews, and ivies dark 2.327. At times reveal its traces. 2.328. All these rule 2.329. Regarding, let your land, ay, long before 2.330. Scorch to the quick, and into trenches carve 2.331. The mighty mountains, and their upturned clod 2.332. Bare to the north wind, ere thou plant therein 2.333. The vine's prolific kindred. Fields whose soil 2.334. Is crumbling are the best: winds look to that 2.335. And bitter hoar-frosts, and the delver's toil 2.336. Untiring, as he stirs the loosened glebe. 2.337. But those, whose vigilance no care escapes 2.338. Search for a kindred site, where first to rear 2.339. A nursery for the trees, and eke whereto 2.340. Soon to translate them, lest the sudden shock 2.341. From their new mother the young plants estrange. 2.342. Nay, even the quarter of the sky they brand 2.343. Upon the bark, that each may be restored 2.344. As erst it stood, here bore the southern heats 2.345. Here turned its shoulder to the northern pole; 3.153. And designated husband of the herd: 3.478. Many there be who from their mothers keep


Subjects of this text:

subject book bibliographic info
adynata Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
aetna,mt. Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
aetna Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
ambition,lucretius,ambition is due to fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
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
apollonius rhodius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
aristaeus and orpheus,,as new myth Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
aristippus,cyrenaic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
avarice,lucretius,due to fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
caecina,aulus Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 328
consolation writings,is it bad or merely unexpected? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
cyrenaics,anticipate misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
des places,e. Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
deucalion Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
disease,as a paradoxical phenomenon / experience Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
disease,sudden occurrence of Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
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
epicureans,against fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
epicurus,on divine kindness Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
epilepsy,and its description through metaphorical language Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
epilepsy,and its persisting marvelous properties Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
epilepsy Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
georgic poet,as maker of new myths Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
georgics ,function of myth in Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
georgics ,language of science in Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
giants Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
gods,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 117, 120
hecate Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
hegesias,cyrenaic,death an escape Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
hero Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
hesiod Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
hieros gamos Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
homeric similes Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
imagery,military Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
irwin,terry Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
jove,as punitive with lightning Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
julius caesar Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
jupiter Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 117
le bonniec Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
leander Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
lucretius,epicurean,against fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
lucretius,myth in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
lucretius,natura in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
lucretius,on irregular occurrences Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
lucretius,ridicules lightning as from jove Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
lucretius carus,t Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 99
marcus (character of de legibus) Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 99
metaphors,description of disease through metaphorical language Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
metus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
myth,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
myth,in the georgics Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117, 120
myth,new myths Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
natura Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
phaethon,in lucretius Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
philippi Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
pindar Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
portents,as divine signs Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
portents Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 120
portents at death of Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
posidonius,stoic,and anticipation (proendēmein) of misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
praise of spring Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
proclus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
religion,implication of religious imagery in lucretius depiction of epilepsy Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
remythologization Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117, 120
science,language of,for sign theory Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
signs,as portents Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 160
similes Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
storms Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69, 117
suicide,encouraged,hegesias Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
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
thunderbolts Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90
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
truth,georgic poet's,expressed in myth,metaphor,and mystery" Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 181
unconscious,cyrenaics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
velleius,epicurean philosopher' Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
virgil,and hesiod Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 117
virgil,and homer Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
war,civil war Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 69
wiseman,t p Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 99
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