Tiresias: The Ancient Mediterranean Religions Source Database

10243

Seneca The Younger, Letters, 53.2-53.6
nan But when we were so far out that it made little difference to me whether I returned or kept on, the calm weather, which had enticed me, came to naught. The storm had not yet begun, but the ground-swell was on, and the waves kept steadily coming faster. I began to ask the pilot to put me ashore somewhere; he replied that the coast was rough and a bad place to land, and that in a storm he feared a lee shore more than anything else.
nan But I was suffering too grievously to think of the danger, since a sluggish seasickness which brought no relief was racking me, the sort that upsets the liver without clearing it. Therefore I laid down the law to my pilot, forcing him to make for the shore, willy-nilly. When we drew near, I did not wait for things to be done in accordance with Vergil's orders, until Prow faced seawards[3] or Anchor plunged from bow;[4] I remembered my profession[5] as a veteran devotee of cold water, and, clad as I was in my cloak, let myself down into the sea, just as a cold-water bather should.
nan What do you think my feelings were, scrambling over the rocks, searching out the path, or making one for myself? I understood that sailors have good reason to fear the land. It is hard to believe what I endured when I could not endure myself; you may be sure that the reason why Ulysses was shipwrecked on every possible occasion was not so much because the sea-god was angry with him from his birth; he was simply subject to seasickness. And in the future I also, if I must go anywhere by sea, shall only reach my destination in the twentieth year.[6]
nan When I finally calmed my stomach (for you know that one does not escape seasickness by escaping from the sea) and refreshed my body with a rubdown, I began to reflect how completely we forget or ignore our failings, even those that affect the body, which are continually reminding us of their existence, – not to mention those which are more serious in proportion as they are more hidden.
nan A slight ague deceives us; but when it has increased and a genuine fever has begun to burn, it forces even a hardy man, who can endure much suffering, to admit that he is ill. There is pain in the foot, and a tingling sensation in the joints; but we still hide the complaint and announce that we have sprained a joint, or else are tired from over-exercise. Then the ailment, uncertain at first, must be given a name; and when it begins to swell the ankles also, and has made both our feet "right" feet,[7] we are bound to confess that we have the gout.

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

1 results
1. Seneca The Younger, Letters, 6.1-6.3, 7.3, 23.6, 53.3-53.6, 54.4-54.5 (1st cent. CE - 1st cent. CE)

Subjects of this text:

subject	book bibliographic info
awakening	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
cognitive aspect	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
conversion,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
conversion,process	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
conversion,rhetoric/language/linguistic aspects	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
death	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
ethics,of stoicism	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
exhortation,paraenesis	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
goodness,good life	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
heidegger,m.	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
honourableness	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
impression	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
mind	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
nature,of human beings	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
normative self or identity	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
perfection	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
philosophy,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
progress,moral	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
protreptic	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
self-awareness	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
self-knowledge	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
seneca	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
soul	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
telos,temporality'	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 373
virtue	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186
way of life	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 186