1. Hebrew Bible, Proverbs, 1.20, 9.1, 14.1, 24.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •death, fear of Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 100| 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 14.1. לֵב יוֹדֵעַ מָרַּת נַפְשׁוֹ וּבְשִׂמְחָתוֹ לֹא־יִתְעָרַב זָר׃ 14.1. חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ וְאִוֶּלֶת בְּיָדֶיהָ תֶהֶרְסֶנּוּ׃ 24.7. רָאמוֹת לֶאֱוִיל חָכְמוֹת בַּשַּׁעַר לֹא יִפְתַּח־פִּיהוּ׃ | 1.20. Wisdom crieth aloud in the streets, she uttereth her voice in the broad places; 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars; 14.1. Every wise woman buildeth her house; But the foolish plucketh it down with her hands. 24.7. Wisdom is as unattainable to a fool as corals; He openeth not his mouth in the gate. |
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2. Hesiod, Works And Days, 202-210, 212-285, 211 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 44| 211. νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. | 211. For men: against all evil there shall be |
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3. Homer, Iliad, 1.526, 6.466-6.481 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •fear, of death Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 216; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 114| 1.526. τέκμωρ· οὐ γὰρ ἐμὸν παλινάγρετον οὐδʼ ἀπατηλὸν 6.466. ὣς εἰπὼν οὗ παιδὸς ὀρέξατο φαίδιμος Ἕκτωρ· 6.467. ἂψ δʼ ὃ πάϊς πρὸς κόλπον ἐϋζώνοιο τιθήνης 6.468. ἐκλίνθη ἰάχων πατρὸς φίλου ὄψιν ἀτυχθεὶς 6.469. ταρβήσας χαλκόν τε ἰδὲ λόφον ἱππιοχαίτην, 6.470. δεινὸν ἀπʼ ἀκροτάτης κόρυθος νεύοντα νοήσας. 6.471. ἐκ δʼ ἐγέλασσε πατήρ τε φίλος καὶ πότνια μήτηρ· 6.472. αὐτίκʼ ἀπὸ κρατὸς κόρυθʼ εἵλετο φαίδιμος Ἕκτωρ, 6.473. καὶ τὴν μὲν κατέθηκεν ἐπὶ χθονὶ παμφανόωσαν· 6.474. αὐτὰρ ὅ γʼ ὃν φίλον υἱὸν ἐπεὶ κύσε πῆλέ τε χερσὶν 6.475. εἶπε δʼ ἐπευξάμενος Διί τʼ ἄλλοισίν τε θεοῖσι· 6.476. Ζεῦ ἄλλοι τε θεοὶ δότε δὴ καὶ τόνδε γενέσθαι 6.477. παῖδʼ ἐμὸν ὡς καὶ ἐγώ περ ἀριπρεπέα Τρώεσσιν, 6.478. ὧδε βίην τʼ ἀγαθόν, καὶ Ἰλίου ἶφι ἀνάσσειν· 6.479. καί ποτέ τις εἴποι πατρός γʼ ὅδε πολλὸν ἀμείνων 6.480. ἐκ πολέμου ἀνιόντα· φέροι δʼ ἔναρα βροτόεντα 6.481. κτείνας δήϊον ἄνδρα, χαρείη δὲ φρένα μήτηρ. | 1.526. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 6.466. /ere I hear thy cries as they hale thee into captivity. 6.467. /ere I hear thy cries as they hale thee into captivity. 6.468. /ere I hear thy cries as they hale thee into captivity. 6.469. ere I hear thy cries as they hale thee into captivity. So saying, glorious Hector stretched out his arms to his boy, but back into the bosom of his fair-girdled nurse shrank the child crying, affrighted at the aspect of his dear father, and seized with dread of the bronze and the crest of horse-hair, 6.470. as he marked it waving dreadfully from the topmost helm. Aloud then laughed his dear father and queenly mother; and forthwith glorious Hector took the helm from his head and laid it all-gleaming upon the ground. But he kissed his dear son, and fondled him in his arms, 6.471. as he marked it waving dreadfully from the topmost helm. Aloud then laughed his dear father and queenly mother; and forthwith glorious Hector took the helm from his head and laid it all-gleaming upon the ground. But he kissed his dear son, and fondled him in his arms, 6.472. as he marked it waving dreadfully from the topmost helm. Aloud then laughed his dear father and queenly mother; and forthwith glorious Hector took the helm from his head and laid it all-gleaming upon the ground. But he kissed his dear son, and fondled him in his arms, 6.473. as he marked it waving dreadfully from the topmost helm. Aloud then laughed his dear father and queenly mother; and forthwith glorious Hector took the helm from his head and laid it all-gleaming upon the ground. But he kissed his dear son, and fondled him in his arms, 6.474. as he marked it waving dreadfully from the topmost helm. Aloud then laughed his dear father and queenly mother; and forthwith glorious Hector took the helm from his head and laid it all-gleaming upon the ground. But he kissed his dear son, and fondled him in his arms, 6.475. and spake in prayer to Zeus and the other gods:Zeus and ye other gods, grant that this my child may likewise prove, even as I, pre-eminent amid the Trojans, and as valiant in might, and that he rule mightily over Ilios. And some day may some man say of him as he cometh back from war,‘He is better far than his father’; 6.476. and spake in prayer to Zeus and the other gods:Zeus and ye other gods, grant that this my child may likewise prove, even as I, pre-eminent amid the Trojans, and as valiant in might, and that he rule mightily over Ilios. And some day may some man say of him as he cometh back from war,‘He is better far than his father’; 6.477. and spake in prayer to Zeus and the other gods:Zeus and ye other gods, grant that this my child may likewise prove, even as I, pre-eminent amid the Trojans, and as valiant in might, and that he rule mightily over Ilios. And some day may some man say of him as he cometh back from war,‘He is better far than his father’; 6.478. and spake in prayer to Zeus and the other gods:Zeus and ye other gods, grant that this my child may likewise prove, even as I, pre-eminent amid the Trojans, and as valiant in might, and that he rule mightily over Ilios. And some day may some man say of him as he cometh back from war,‘He is better far than his father’; 6.479. and spake in prayer to Zeus and the other gods:Zeus and ye other gods, grant that this my child may likewise prove, even as I, pre-eminent amid the Trojans, and as valiant in might, and that he rule mightily over Ilios. And some day may some man say of him as he cometh back from war,‘He is better far than his father’; 6.480. and may he bear the blood-stained spoils of the foeman he hath slain, and may his mother's heart wax glad. So saying, he laid his child in his dear wife's arms, and she took him to her fragrant bosom, smiling through her tears; and her husband was touched with pity at sight of her, 6.481. and may he bear the blood-stained spoils of the foeman he hath slain, and may his mother's heart wax glad. So saying, he laid his child in his dear wife's arms, and she took him to her fragrant bosom, smiling through her tears; and her husband was touched with pity at sight of her, |
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| 4. Plato, Symposium, 206E-209E (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epicureans, against fear of death •fear of death, of annihilation •fear of death, plutarch distinguishes these Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 249 |
5. Plato, Republic, 486b, 486a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 119 | 486a. the philosophical from the unphilosophical nature.”“What point?”“You must not overlook any touch of illiberality. For nothing can be more contrary than such pettiness to the quality of a soul that is ever to seek integrity and wholeness in all things human and divine.”“Most true,” he said. “Do you think that a mind habituated to thoughts of grandeur and the contemplation of all time and all existence can deem this life of man a thing of great concern?”“Impossible,” said he. 486a. the philosophical from the unphilosophical nature. What point? You must not overlook any touch of illiberality. For nothing can be more contrary than such pettiness to the quality of a soul that is ever to seek integrity and wholeness in all things human and divine. Most true, he said. Do you think that a mind habituated to thoughts of grandeur and the contemplation of all time and all existence can deem this life of man a thing of great concern? Impossible, said he. |
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| 6. Plato, Philebus, 32C, 35E-36B, 40A-E, 50B (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 237 |
7. Plato, Phaedo, 64a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death, fear of Found in books: Long, Immortality in Ancient Philosophy (2019) 118| 64a. ἀποθανεῖσθαι καὶ εὔελπις εἶναι ἐκεῖ μέγιστα οἴσεσθαι ἀγαθὰ ἐπειδὰν τελευτήσῃ. πῶς ἂν οὖν δὴ τοῦθ’ οὕτως ἔχοι, ὦ Σιμμία τε καὶ Κέβης, ἐγὼ πειράσομαι φράσαι. κινδυνεύουσι γὰρ ὅσοι τυγχάνουσιν ὀρθῶς ἁπτόμενοι φιλοσοφίας λεληθέναι τοὺς ἄλλους ὅτι οὐδὲν ἄλλο αὐτοὶ ἐπιτηδεύουσιν ἢ ἀποθνῄσκειν τε καὶ τεθνάναι. εἰ οὖν τοῦτο ἀληθές, ἄτοπον δήπου ἂν εἴη προθυμεῖσθαι μὲν ἐν παντὶ τῷ βίῳ μηδὲν ἄλλο ἢ τοῦτο, ἥκοντος δὲ δὴ αὐτοῦ ἀγανακτεῖν ὃ πάλαι προυθυμοῦντό τε καὶ ἐπετήδευον. καὶ ὁ Σιμμίας γελάσας, νὴ τὸν Δία, ἔφη, ὦ Σώκρατες, | 64a. when he is to die, and has strong hopes that when he is dead he will attain the greatest blessings in that other land. So I will try to tell you, Simmias, and Cebes, how this would be. Other people are likely not to be aware that those who pursue philosophy aright study nothing but dying and being dead. Now if this is true, it would be absurd to be eager for nothing but this all their lives, and then to be troubled when that came for which they had all along been eagerly practicing. And Simmias laughed and said, By Zeus, |
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| 8. Thucydides, The History of The Peloponnesian War, 2.49.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fear, of death Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 221 |
| 9. Hippocrates, The Epidemics, 3.11 (3.60-2 l.), 7.11 (5.384-6 l.) (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 119 |
| 10. Hippocrates, On The Humors, 9 (5.488-90 l.) (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 119 |
| 11. Hippocrates, On Airs, Waters, And Places, 82 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 179 |
| 12. Euripides, Trojan Women, 636 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •death, fear of Found in books: Long, Immortality in Ancient Philosophy (2019) 165 |
| 13. Aristotle, Problems, 877a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 119 |
| 14. Aristotle, Rhetoric, 1.11, 1370a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 237 |
15. Septuagint, Wisdom of Solomon, 5.1-5.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •death, fear of Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 50 | 5.1. O Lord God, I will praise Thy name with joy, In the midst of them that know Thy righteous judgements. 5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors. 5.2. For Thou art good and merciful, the refuge of the poor; 5.2. When they see him, they will be shaken with dreadful fear,and they will be amazed at his unexpected salvation. |
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16. Cicero, Tusculan Disputations, a b c d\n0 1.32 1.32 1 32\n1 '4.60 '4.60 '4 60\n2 '4.15 '4.15 '4 15\n3 '3.23 '3.23 '3 23\n4 '4.46 '4.46 '4 46\n5 1.83 1.83 1 83\n6 3.28 3.28 3 28\n7 3.52 3.52 3 52\n8 3.59 3.59 3 59\n9 3.76 3.76 3 76\n10 1.66 1.66 1 66\n11 3.77 3.77 3 77\n12 3.58 3.58 3 58\n13 5.96 5.96 5 96\n14 3.32 3.32 3 32\n15 3.33 3.33 3 33\n16 1.37.90 1.37.90 1 37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 84| 1.32. illud illũ K 1 num dubitas, quin specimen naturae capi deceat ex optima quaque natura? quae est melior igitur in hominum genere natura quam eorum, qui se natos ad homines iuvandos tutandos conservandos arbitrantur? abiit ad deos Hercules: numquam abisset, nisi, cum inter homines esset, eam sibi viam viam s. v. add. K 2 munivisset. vetera iam ista et religione omnium consecrata: quid in hac re p. tot tantosque viros ob rem p. ob rem p. b r in r. V 1 ob re p. K ob rē p. ( er. ublică) G interfectos cogitasse arbitramur? isdemne ut finibus nomen suum quibus vita terminaretur? nemo umquam sine magna spe inmortalitatis se pro patria offerret ad mortem. | |
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17. Cicero, On Duties, 1.37, 1.107-1.115 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fear, of death •epicureans, against fear of death •fear of death, of annihilation •fear of death, plutarch distinguishes these Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 228; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 249| 1.37. M. quidem Catonis senis est epistula ad M. filium, in qua scribit se audisse eum missum factum esse a consule, cum in Macedonia bello Persico miles esset. Monet igitur, ut caveat, ne proelium ineat; negat enim ius esse, qui miles non sit, cum hoste pugnare. Equidem etiam illud animadverto, quod, qui proprio nomine perduellis esset, is hostis vocaretur, lenitate verbi rei tristitiam mitigatam. Hostis enim apud maiores nostros is dicebatur, quem nunc peregrinum dicimus. Indicant duodecim tabulae: aut status dies cum hoste, itemque: adversus hostem aeterna auctoritas. Quid ad hanc mansuetudinem addi potest, eum, quicum bellum geras, tam molli nomine appellare? Quamquam id nomen durius effect iam vetustas; a peregrino enim recessit et proprie in eo, qui arma contra ferret, remansit. 1.107. Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108. Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109. Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110. Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113. Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.114. Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. 1.115. Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere. | 1.37. There is extant, too, a letter of the elder Marcus Cato to his son Marcus, in which he writes that he has heard that the youth has been discharged by the consul, when he was serving in Macedonia in the war with Perseus. He warns him, therefore, to be careful not to go into battle; for, he says, the man who is not legally a soldier has no right to be fighting the foe. This also I observe â that he who would properly have been called "a fighting enemy" (perduellis) was called "a guest" (hostis), thus relieving the ugliness of the fact by a softened expression; for "enemy" (hostis) meant to our ancestors what we now call "stranger" (peregrinus). This is proved by the usage in the Twelve Tables: "Or a day fixed for trial with a stranger" (hostis). And again: "Right of ownership is inalienable for ever in dealings with a stranger" (hostis). What can exceed such charity, when he with whom one is at war is called by so gentle a name? And yet long lapse of time has given that word a harsher meaning: for it has lost its signification of "stranger" and has taken on the technical connotation of "an enemy under arms." < 1.107. We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. < 1.108. Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏÏν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. < 1.109. Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. < 1.110. Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one's nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â that is, if it is in direct opposition to one's natural genius. < 1.111. If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. < 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. < 1.113. How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. < 1.114. Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. < 1.115. To the two above-mentioned characters is added a third, which some chance or some circumstance imposes, and a fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. < |
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| 18. Cicero, De Finibus, a b c d\n0 '5.43 '5.43 '5 43\n1 '4.64 '4.64 '4 64\n2 '1.49 '1.49 '1 49\n3 '4.77 '4.77 '4 77\n4 1.18.60 1.18.60 1 18\n5 1.12.41 1.12.41 1 12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 19. Cicero, On The Ends of Good And Evil, a b c d\n0 '5.43 '5.43 '5 43\n1 '4.64 '4.64 '4 64\n2 '4.77 '4.77 '4 77\n3 '1.49 '1.49 '1 49\n4 1.18.60 1.18.60 1 18\n5 1.12.41 1.12.41 1 12\n6 1.37 1.37 1 37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 20. Philo of Alexandria, That Every Good Person Is Free, 17.109 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 246 |
21. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.62-1.63, 1.84-1.111, 1.120-1.135, 1.267-1.328, 1.398-1.409, 2.1-2.10, 2.53, 2.352-2.366, 2.569-2.580, 2.646-2.660, 3.31-3.93, 3.157, 3.319-3.322, 3.459, 3.830-3.1094, 4.462-4.467, 5.62, 5.165-5.173, 5.855-5.877, 5.1019-5.1027, 5.1161-5.1193, 5.1203, 5.1218-5.1240, 6.50-6.79, 6.379-6.422, 6.1138-6.1286 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death •fear, of death •fear of death, of annihilation •fear of death, of punishment after death •fear of death, plutarch distinguishes these •death, fear of Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 38, 44, 73, 143, 146, 211, 212, 215, 216, 220, 221, 222, 223, 224, 228, 229, 269; Long, Immortality in Ancient Philosophy (2019) 119; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 228, 236, 237, 248 1.44. omnis enim per se divum natura necessest 1.45. immortali aevo summa cum pace fruatur 1.46. semota ab nostris rebus seiunctaque longe; 1.47. nam privata dolore omni, privata periclis, 1.48. ipsa suis pollens opibus, nihil indiga nostri, 1.49. nec bene promeritis capitur nec tangitur ira. 1.62. Humana ante oculos foede cum vita iaceret 1.63. in terris oppressa gravi sub religione, 1.84. Aulide quo pacto Triviai virginis aram 1.85. Iphianassai turparunt sanguine foede 1.86. ductores Danaum delecti, prima virorum. 1.87. cui simul infula virgineos circum data comptus 1.88. ex utraque pari malarum parte profusast, 1.89. et maestum simul ante aras adstare parentem 1.90. sensit et hunc propter ferrum celare ministros 1.91. aspectuque suo lacrimas effundere civis, 1.92. muta metu terram genibus summissa petebat. 1.93. nec miserae prodesse in tali tempore quibat, 1.94. quod patrio princeps donarat nomine regem; 1.95. nam sublata virum manibus tremibundaque ad aras 1.96. deductast, non ut sollemni more sacrorum 1.97. perfecto posset claro comitari Hymenaeo, 1.98. sed casta inceste nubendi tempore in ipso 1.99. hostia concideret mactatu maesta parentis, 1.100. exitus ut classi felix faustusque daretur. 1.101. tantum religio potuit suadere malorum. 1.102. Tutemet a nobis iam quovis tempore vatum 1.103. terriloquis victus dictis desciscere quaeres. 1.104. quippe etenim quam multa tibi iam fingere possunt 1.105. somnia, quae vitae rationes vertere possint 1.106. fortunasque tuas omnis turbare timore! 1.107. et merito; nam si certam finem esse viderent 1.108. aerumnarum homines, aliqua ratione valerent 1.109. religionibus atque minis obsistere vatum. 1.110. nunc ratio nulla est restandi, nulla facultas, 1.111. aeternas quoniam poenas in morte timendum. 1.120. etsi praeterea tamen esse Acherusia templa 1.121. Ennius aeternis exponit versibus edens, 1.122. quo neque permaneant animae neque corpora nostra, 1.123. sed quaedam simulacra modis pallentia miris; 1.124. unde sibi exortam semper florentis Homeri 1.125. commemorat speciem lacrimas effundere salsas 1.126. coepisse et rerum naturam expandere dictis. 1.127. qua propter bene cum superis de rebus habenda 1.128. nobis est ratio, solis lunaeque meatus 1.129. qua fiant ratione, et qua vi quaeque gerantur 1.130. in terris, tunc cum primis ratione sagaci 1.131. unde anima atque animi constet natura videndum, 1.132. et quae res nobis vigilantibus obvia mentes 1.133. terrificet morbo adfectis somnoque sepultis, 1.134. cernere uti videamur eos audireque coram, 1.135. morte obita quorum tellus amplectitur ossa. 1.267. ne qua forte tamen coeptes diffidere dictis, 1.268. quod nequeunt oculis rerum primordia cerni, 1.269. accipe praeterea quae corpora tute necessest 1.270. confiteare esse in rebus nec posse videri. 1.271. Principio venti vis verberat incita corpus 1.272. ingentisque ruit navis et nubila differt, 1.273. inter dum rapido percurrens turbine campos 1.274. arboribus magnis sternit montisque supremos 1.275. silvifragis vexat flabris: ita perfurit acri 1.276. cum fremitu saevitque minaci murmure pontus. 1.277. sunt igitur venti ni mirum corpora caeca, 1.278. quae mare, quae terras, quae denique nubila caeli 1.279. verrunt ac subito vexantia turbine raptant, 1.280. nec ratione fluunt alia stragemque propagant 1.281. et cum mollis aquae fertur natura repente 1.282. flumine abundanti, quam largis imbribus auget 1.283. montibus ex altis magnus decursus aquai 1.284. fragmina coniciens silvarum arbustaque tota, 1.285. nec validi possunt pontes venientis aquai 1.286. vim subitam tolerare: ita magno turbidus imbri 1.287. molibus incurrit validis cum viribus amnis, 1.288. dat sonitu magno stragem volvitque sub undis 1.289. grandia saxa, ruit qua quidquid fluctibus obstat. 1.290. sic igitur debent venti quoque flamina ferri, 1.291. quae vel uti validum cum flumen procubuere 1.292. quam libet in partem, trudunt res ante ruuntque 1.293. impetibus crebris, inter dum vertice torto 1.294. corripiunt rapidique rotanti turbine portant. 1.295. quare etiam atque etiam sunt venti corpora caeca, 1.296. quandoquidem factis et moribus aemula magnis 1.297. amnibus inveniuntur, aperto corpore qui sunt. 1.298. Tum porro varios rerum sentimus odores 1.299. nec tamen ad naris venientis cernimus umquam 1.300. nec calidos aestus tuimur nec frigora quimus 1.301. usurpare oculis nec voces cernere suemus; 1.302. quae tamen omnia corporea constare necessest 1.303. natura, quoniam sensus inpellere possunt; 1.304. tangere enim et tangi, nisi corpus, nulla potest res. 1.305. Denique fluctifrago suspensae in litore vestis 1.306. uvescunt, eaedem dispansae in sole serescunt. 1.307. at neque quo pacto persederit umor aquai 1.308. visumst nec rursum quo pacto fugerit aestu. 1.309. in parvas igitur partis dispergitur umor, 1.310. quas oculi nulla possunt ratione videre. 1.311. quin etiam multis solis redeuntibus annis 1.312. anulus in digito subter tenuatur habendo, 1.313. stilicidi casus lapidem cavat, uncus aratri 1.314. ferreus occulte decrescit vomer in arvis, 1.315. strataque iam volgi pedibus detrita viarum 1.316. saxea conspicimus; tum portas propter aena 1.317. signa manus dextras ostendunt adtenuari 1.318. saepe salutantum tactu praeterque meantum. 1.319. haec igitur minui, cum sint detrita, videmus. 1.320. sed quae corpora decedant in tempore quoque, 1.321. invida praeclusit speciem natura videndi. 1.322. Postremo quae cumque dies naturaque rebus 1.323. paulatim tribuit moderatim crescere cogens, 1.324. nulla potest oculorum acies contenta tueri, 1.325. nec porro quae cumque aevo macieque senescunt, 1.326. nec, mare quae impendent, vesco sale saxa peresa 1.327. quid quoque amittant in tempore cernere possis. 1.328. corporibus caecis igitur natura gerit res. 1.398. Qua propter, quamvis causando multa moreris, 1.399. esse in rebus ie tamen fateare necessest. 1.400. multaque praeterea tibi possum commemorando 1.401. argumenta fidem dictis conradere nostris. 1.402. verum animo satis haec vestigia parva sagaci 1.403. sunt, per quae possis cognoscere cetera tute. 1.404. namque canes ut montivagae persaepe ferai 1.405. naribus inveniunt intectas fronde quietes, 1.406. cum semel institerunt vestigia certa viai, 1.407. sic alid ex alio per te tute ipse videre 1.408. talibus in rebus poteris caecasque latebras 1.409. insinuare omnis et verum protrahere inde. 2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 2.3. non quia vexari quemquamst iucunda voluptas, 2.4. sed quibus ipse malis careas quia cernere suavest. 2.5. per campos instructa tua sine parte pericli; 2.6. suave etiam belli certamina magna tueri 2.7. sed nihil dulcius est, bene quam munita tenere 2.8. edita doctrina sapientum templa serena, 2.9. despicere unde queas alios passimque videre 2.10. errare atque viam palantis quaerere vitae, 2.53. quid dubitas quin omnis sit haec rationis potestas, 2.352. nam saepe ante deum vitulus delubra decora 2.353. turicremas propter mactatus concidit aras 2.354. sanguinis expirans calidum de pectore flumen; 2.355. at mater viridis saltus orbata peragrans 2.356. novit humi pedibus vestigia pressa bisulcis, 2.357. omnia convisens oculis loca, si queat usquam 2.358. conspicere amissum fetum, completque querellis 2.359. frondiferum nemus adsistens et crebra revisit 2.360. ad stabulum desiderio perfixa iuvenci, 2.361. nec tenerae salices atque herbae rore vigentes 2.362. fluminaque ulla queunt summis labentia ripis 2.363. oblectare animum subitamque avertere curam, 2.364. nec vitulorum aliae species per pabula laeta 2.365. derivare queunt animum curaque levare; 2.366. usque adeo quiddam proprium notumque requirit. 2.569. Nec superare queunt motus itaque exitiales 2.570. perpetuo neque in aeternum sepelire salutem, 2.571. nec porro rerum genitales auctificique 2.572. motus perpetuo possunt servare creata. 2.573. sic aequo geritur certamine principiorum 2.574. ex infinito contractum tempore bellum. 2.575. nunc hic nunc illic superant vitalia rerum 2.576. et superantur item. miscetur funere vagor, 2.577. quem pueri tollunt visentis luminis oras; 2.578. nec nox ulla diem neque noctem aurora secutast, 2.579. quae non audierit mixtos vagitibus aegris 2.580. ploratus, mortis comites et funeris atri. 2.646. omnis enim per se divom natura necessest 2.647. inmortali aevo summa cum pace fruatur 2.648. semota ab nostris rebus seiunctaque longe; 2.649. nam privata dolore omni, privata periclis, 2.650. ipsa suis pollens opibus, nihil indiga nostri, 2.651. nec bene promeritis capitur neque tangitur ira. 2.652. terra quidem vero caret omni tempore sensu, 2.653. et quia multarum potitur primordia rerum, 2.654. multa modis multis effert in lumina solis. 2.655. hic siquis mare Neptunum Cereremque vocare 2.656. constituet fruges et Bacchi nomine abuti 2.657. mavolt quam laticis proprium proferre vocamen, 2.658. concedamus ut hic terrarum dictitet orbem 2.659. esse deum matrem, dum vera re tamen ipse 2.660. /| 1.62. Whilst human kind Throughout the lands lay miserably crushed Before all eyes beneath Religion- who Would show her head along the region skies, Glowering on mortals with her hideous face- A Greek it was who first opposing dared Raise mortal eyes that terror to withstand, Whom nor the fame of Gods nor lightning's stroke Nor threatening thunder of the ominous sky Abashed; but rather chafed to angry zest His dauntless heart to be the first to rend The crossbars at the gates of Nature old. And thus his will and hardy wisdom won; And forward thus he fared afar, beyond The flaming ramparts of the world, until He wandered the unmeasurable All. Whence he to us, a conqueror, reports What things can rise to being, what cannot, And by what law to each its scope prescribed, Its boundary stone that clings so deep in Time. Wherefore Religion now is under foot, And us his victory now exalts to heaven. 1.102. And there shall come the time when even thou, Forced by the soothsayer's terror-tales, shalt seek To break from us. Ah, many a dream even now Can they concoct to rout thy plans of life, And trouble all thy fortunes with base fears. I own with reason: for, if men but knew Some fixed end to ills, they would be strong By some device unconquered to withstand Religions and the menacings of seers. But now nor skill nor instrument is theirs, Since men must dread eternal pains in death. For what the soul may be they do not know, Whether 'tis born, or enter in at birth, And whether, snatched by death, it die with us, Or visit the shadows and the vasty caves of Orcus, or by some divine decree Enter the brute herds, as our Ennius sang, Who first from lovely Helicon brought down A laurel wreath of bright perennial leaves, Renowned forever among the Italian clans. Yet Ennius too in everlasting verse Proclaims those vaults of Acheron to be, Though thence, he said, nor souls nor bodies fare, But only phantom figures, strangely wan, And tells how once from out those regions rose Old Homer's ghost to him and shed salt tears And with his words unfolded Nature's source. Then be it ours with steady mind to clasp The purport of the skies- the law behind The wandering courses of the sun and moon; To scan the powers that speed all life below; But most to see with reasonable eyes of what the mind, of what the soul is made, And what it is so terrible that breaks On us asleep, or waking in disease, Until we seem to mark and hear at hand Dead men whose bones earth bosomed long ago. 2.1. BOOK II: PROEM 'Tis sweet, when, down the mighty main, the winds Roll up its waste of waters, from the land To watch another's labouring anguish far, Not that we joyously delight that man Should thus be smitten, but because 'tis sweet To mark what evils we ourselves be spared; 'Tis sweet, again, to view the mighty strife of armies embattled yonder o'er the plains, Ourselves no sharers in the peril; but naught There is more goodly than to hold the high Serene plateaus, well fortressed by the wise, Whence thou may'st look below on other men And see them ev'rywhere wand'ring, all dispersed In their lone seeking for the road of life; Rivals in genius, or emulous in rank, Pressing through days and nights with hugest toil For summits of power and mastery of the world. O wretched minds of men! O blinded hearts! In how great perils, in what darks of life Are spent the human years, however brief!- O not to see that nature for herself Barks after nothing, save that pain keep off, Disjoined from the body, and that mind enjoy Delightsome feeling, far from care and fear! Therefore we see that our corporeal life Needs little, altogether, and only such As takes the pain away, and can besides Strew underneath some number of delights. More grateful 'tis at times (for nature craves No artifice nor luxury), if forsooth There be no golden images of boys Along the halls, with right hands holding out The lamps ablaze, the lights for evening feasts, And if the house doth glitter not with gold Nor gleam with silver, and to the lyre resound No fretted and gilded ceilings overhead, Yet still to lounge with friends in the soft grass Beside a river of water, underneath A big tree's boughs, and merrily to refresh Our frames, with no vast outlay- most of all If the weather is laughing and the times of the year Besprinkle the green of the grass around with flowers. Nor yet the quicker will hot fevers go, If on a pictured tapestry thou toss, Or purple robe, than if 'tis thine to lie Upon the poor man's bedding. Wherefore, since Treasure, nor rank, nor glory of a reign Avail us naught for this our body, thus Reckon them likewise nothing for the mind: Save then perchance, when thou beholdest forth Thy legions swarming round the Field of Mars, Rousing a mimic warfare- either side Strengthened with large auxiliaries and horse, Alike equipped with arms, alike inspired; Or save when also thou beholdest forth Thy fleets to swarm, deploying down the sea: For then, by such bright circumstance abashed, Religion pales and flees thy mind; O then The fears of death leave heart so free of care. But if we note how all this pomp at last Is but a drollery and a mocking sport, And of a truth man's dread, with cares at heels, Dreads not these sounds of arms, these savage swords But among kings and lords of all the world Mingles undaunted, nor is overawed By gleam of gold nor by the splendour bright of purple robe, canst thou then doubt that this Is aught, but power of thinking?- when, besides The whole of life but labours in the dark. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only nature's aspect and her law. ATOMIC MOTIONS Now come: I will untangle for thy steps Now by what motions the begetting bodies of the world-stuff beget the varied world, And then forever resolve it when begot, And by what force they are constrained to this, And what the speed appointed unto them Wherewith to travel down the vast ie: Do thou remember to yield thee to my words. For truly matter coheres not, crowds not tight, Since we behold each thing to wane away, And we observe how all flows on and off, As 'twere, with age-old time, and from our eyes How eld withdraws each object at the end, Albeit the sum is seen to bide the same, Unharmed, because these motes that leave each thing Diminish what they part from, but endow With increase those to which in turn they come, Constraining these to wither in old age, And those to flower at the prime (and yet Biding not long among them). Thus the sum Forever is replenished, and we live As mortals by eternal give and take. The nations wax, the nations wane away; In a brief space the generations pass, And like to runners hand the lamp of life One unto other. 2.660. So, too, the wooly flocks, and horned kine, And brood of battle-eager horses, grazing often together along one grassy plain, Under the cope of one blue sky, and slaking From out one stream of water each its thirst, All live their lives with face and form unlike, Keeping the parents' nature, parents' habits, Which, kind by kind, through ages they repeat. So great in any sort of herb thou wilt, So great again in any river of earth Are the distinct diversities of matter. Hence, further, every creature- any one From out them all- compounded is the same of bones, blood, veins, heat, moisture, flesh, and thews- All differing vastly in their forms, and built of elements dissimilar in shape. Again, all things by fire consumed ablaze, Within their frame lay up, if naught besides, At least those atoms whence derives their power To throw forth fire and send out light from under, To shoot the sparks and scatter embers wide. If, with like reasoning of mind, all else Thou traverse through, thou wilt discover thus That in their frame the seeds of many things They hide, and divers shapes of seeds contain. Further, thou markest much, to which are given Along together colour and flavour and smell, Among which, chief, are most burnt offerings. . . . . . . Thus must they be of divers shapes composed. A smell of scorching enters in our frame Where the bright colour from the dye goes not; And colour in one way, flavour in quite another Works inward to our senses- so mayst see They differ too in elemental shapes. Thus unlike forms into one mass combine, And things exist by intermixed seed. But still 'tmust not be thought that in all ways All things can be conjoined; for then wouldst view Portents begot about thee every side: Hulks of mankind half brute astarting up, At times big branches sprouting from man's trunk, Limbs of a sea-beast to a land-beast knit, And nature along the all-producing earth Feeding those dire Chimaeras breathing flame From hideous jaws- of which 'tis simple fact That none have been begot; because we see All are from fixed seed and fixed dam Engendered and so function as to keep Throughout their growth their own ancestral type. This happens surely by a fixed law: For from all food-stuff, when once eaten down, Go sundered atoms, suited to each creature, Throughout their bodies, and, conjoining there, Produce the proper motions; but we see How, contrariwise, nature upon the ground Throws off those foreign to their frame; and many With viewless bodies from their bodies fly, By blows impelled- those impotent to join To any part, or, when inside, to accord And to take on the vital motions there. But think not, haply, living forms alone Are bound by these laws: they distinguished all. . . . . . . For just as all things of creation are, In their whole nature, each to each unlike, So must their atoms be in shape unlike- Not since few only are fashioned of like form, But since they all, as general rule, are not The same as all. Nay, here in these our verses, Elements many, common to many words, Thou seest, though yet 'tis needful to confess The words and verses differ, each from each, Compounded out of different elements- Not since few only, as common letters, run Through all the words, or no two words are made, One and the other, from all like elements, But since they all, as general rule, are not The same as all. Thus, too, in other things, Whilst many germs common to many things There are, yet they, combined among themselves, Can form new wholes to others quite unlike. Thus fairly one may say that humankind, The grains, the gladsome trees, are all made up of different atoms. Further, since the seeds Are different, difference must there also be In intervening spaces, thoroughfares, Connections, weights, blows, clashings, motions, all Which not alone distinguish living forms, But sunder earth's whole ocean from the lands, And hold all heaven from the lands away. 3.41. For as to what men sometimes will affirm: That more than Tartarus (the realm of death) They fear diseases and a life of shame, And know the substance of the soul is blood, Or rather wind (if haply thus their whim), And so need naught of this our science, then Thou well may'st note from what's to follow now That more for glory do they braggart forth Than for belief. For mark these very same: Exiles from country, fugitives afar From sight of men, with charges foul attaint, Abased with every wretchedness, they yet Live, and where'er the wretches come, they yet Make the ancestral sacrifices there, Butcher the black sheep, and to gods below offer the honours, and in bitter case Turn much more keenly to religion. Wherefore, it's surer testing of a man In doubtful perils- mark him as he is Amid adversities; for then alone Are the true voices conjured from his breast, The mask off-stripped, reality behind. And greed, again, and the blind lust of honours Which force poor wretches past the bounds of law, And, oft allies and ministers of crime, To push through nights and days with hugest toil To rise untrammelled to the peaks of power- These wounds of life in no mean part are kept Festering and open by this fright of death. For ever we see fierce Want and foul Disgrace Dislodged afar from secure life and sweet, Like huddling Shapes before the doors of death. And whilst, from these, men wish to scape afar, Driven by false terror, and afar remove, With civic blood a fortune they amass, They double their riches, greedy, heapers-up of corpse on corpse they have a cruel laugh For the sad burial of a brother-born, And hatred and fear of tables of their kin. Likewise, through this same terror, envy oft Makes them to peak because before their eyes That man is lordly, that man gazed upon Who walks begirt with honour glorious, Whilst they in filth and darkness roll around; Some perish away for statues and a name, And oft to that degree, from fright of death, Will hate of living and beholding light Take hold on humankind that they inflict Their own destruction with a gloomy heart- Forgetful that this fear is font of cares, This fear the plague upon their sense of shame, And this that breaks the ties of comradry And oversets all reverence and faith, Mid direst slaughter. For long ere to-day often were traitors to country and dear parents Through quest to shun the realms of Acheron. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror, then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning sun disperse, But only nature's aspect and her law. NATURE AND COMPOSITION OF THE MIND First, then, I say, the mind which oft we call The intellect, wherein is seated life's Counsel and regimen, is part no less of man than hand and foot and eyes are parts of one whole breathing creature. [But some hold] That sense of mind is in no fixed part seated, But is of body some one vital state,- Named "harmony" by Greeks, because thereby We live with sense, though intellect be not In any part: as oft the body is said To have good health (when health, however, 's not One part of him who has it), so they place The sense of mind in no fixed part of man. Mightily, diversly, meseems they err. often the body palpable and seen Sickens, while yet in some invisible part We feel a pleasure; oft the other way, A miserable in mind feels pleasure still Throughout his body- quite the same as when A foot may pain without a pain in head. Besides, when these our limbs are given o'er To gentle sleep and lies the burdened frame At random void of sense, a something else Is yet within us, which upon that time Bestirs itself in many a wise, receiving All motions of joy and phantom cares of heart. Now, for to see that in man's members dwells Also the soul, and body ne'er is wont To feel sensation by a "harmony" Take this in chief: the fact that life remains oft in our limbs, when much of body's gone; Yet that same life, when particles of heat, Though few, have scattered been, and through the mouth Air has been given forth abroad, forthwith Forever deserts the veins, and leaves the bones. Thus mayst thou know that not all particles Perform like parts, nor in like manner all Are props of weal and safety: rather those- The seeds of wind and exhalations warm- Take care that in our members life remains. Therefore a vital heat and wind there is Within the very body, which at death Deserts our frames. And so, since nature of mind And even of soul is found to be, as 'twere, A part of man, give over "harmony"- Name to musicians brought from Helicon,- Unless themselves they filched it otherwise, To serve for what was lacking name till then. Whate'er it be, they're welcome to it- thou, Hearken my other maxims. 3.870. Hence, where thou seest a man to grieve because When dead he rots with body laid away, Or perishes in flames or jaws of beasts, Know well: he rings not true, and that beneath Still works an unseen sting upon his heart, However he deny that he believes. His shall be aught of feeling after death. For he, I fancy, grants not what he says, Nor what that presupposes, and he fails To pluck himself with all his roots from life And cast that self away, quite unawares Feigning that some remainder's left behind. For when in life one pictures to oneself His body dead by beasts and vultures torn, He pities his state, dividing not himself Therefrom, removing not the self enough From the body flung away, imagining Himself that body, and projecting there His own sense, as he stands beside it: hence He grieves that he is mortal born, nor marks That in true death there is no second self Alive and able to sorrow for self destroyed, Or stand lamenting that the self lies there Mangled or burning. For if it an evil is Dead to be jerked about by jaw and fang of the wild brutes, I see not why 'twere not Bitter to lie on fires and roast in flames, Or suffocate in honey, and, reclined On the smooth oblong of an icy slab, Grow stiff in cold, or sink with load of earth Down-crushing from above. 3.894. "Thee now no more The joyful house and best of wives shall welcome, Nor little sons run up to snatch their kisses And touch with silent happiness thy heart. Thou shalt not speed in undertakings more, Nor be the warder of thine own no more. Poor wretch," they say, "one hostile hour hath ta'en Wretchedly from thee all life's many guerdons," But add not, "yet no longer unto thee Remains a remt of desire for them" If this they only well perceived with mind And followed up with maxims, they would free Their state of man from anguish and from fear. "O even as here thou art, aslumber in death, So shalt thou slumber down the rest of time, Released from every harrying pang. But we, We have bewept thee with insatiate woe, Standing beside whilst on the awful pyre Thou wert made ashes; and no day shall take For us the eternal sorrow from the breast." But ask the mourner what's the bitterness That man should waste in an eternal grief, If, after all, the thing's but sleep and rest? For when the soul and frame together are sunk In slumber, no one then demands his self Or being. Well, this sleep may be forever, Without desire of any selfhood more, For all it matters unto us asleep. Yet not at all do those primordial germs Roam round our members, at that time, afar From their own motions that produce our senses- Since, when he's startled from his sleep, a man Collects his senses. Death is, then, to us Much less- if there can be a less than that Which is itself a nothing: for there comes Hard upon death a scattering more great of the throng of matter, and no man wakes up On whom once falls the icy pause of life. This too, O often from the soul men say, Along their couches holding of the cups, With faces shaded by fresh wreaths awry: "Brief is this fruit of joy to paltry man, Soon, soon departed, and thereafter, no, It may not be recalled."- As if, forsooth, It were their prime of evils in great death To parch, poor tongues, with thirst and arid drought, Or chafe for any lack. 3.931. Once more, if Nature Should of a sudden send a voice abroad, And her own self inveigh against us so: "Mortal, what hast thou of such grave concern That thou indulgest in too sickly plaints? Why this bemoaning and beweeping death? For if thy life aforetime and behind To thee was grateful, and not all thy good Was heaped as in sieve to flow away And perish unavailingly, why not, Even like a banqueter, depart the halls, Laden with life? why not with mind content Take now, thou fool, thy unafflicted rest? But if whatever thou enjoyed hath been Lavished and lost, and life is now offence, Why seekest more to add- which in its turn Will perish foully and fall out in vain? O why not rather make an end of life, of labour? For all I may devise or find To pleasure thee is nothing: all things are The same forever. Though not yet thy body Wrinkles with years, nor yet the frame exhausts Outworn, still things abide the same, even if Thou goest on to conquer all of time With length of days, yea, if thou never diest"- What were our answer, but that Nature here Urges just suit and in her words lays down True cause of action? Yet should one complain, Riper in years and elder, and lament, Poor devil, his death more sorely than is fit, Then would she not, with greater right, on him Cry out, inveighing with a voice more shrill: "off with thy tears, and choke thy whines, buffoon! Thou wrinklest- after thou hast had the sum of the guerdons of life; yet, since thou cravest ever What's not at hand, contemning present good, That life has slipped away, unperfected And unavailing unto thee. And now, Or ere thou guessed it, death beside thy head Stands- and before thou canst be going home Sated and laden with the goodly feast. But now yield all that's alien to thine age,- Up, with good grace! make room for sons: thou must." Justly, I fancy, would she reason thus, Justly inveigh and gird: since ever the old Outcrowded by the new gives way, and ever The one thing from the others is repaired. Nor no man is consigned to the abyss of Tartarus, the black. For stuff must be, That thus the after-generations grow,- Though these, their life completed, follow thee; And thus like thee are generations all- Already fallen, or some time to fall. So one thing from another rises ever; And in fee-simple life is given to none, But unto all mere usufruct. Look back: Nothing to us was all fore-passed eld of time the eternal, ere we had a birth. And Nature holds this like a mirror up of time-to-be when we are dead and gone. And what is there so horrible appears? Now what is there so sad about it all? Is't not serener far than any sleep? 3.978. And, verily, those tortures said to be In Acheron, the deep, they all are ours Here in this life. No Tantalus, benumbed With baseless terror, as the fables tell, Fears the huge boulder hanging in the air: But, rather, in life an empty dread of Gods Urges mortality, and each one fears Such fall of fortune as may chance to him. Nor eat the vultures into TityusProstrate in Acheron, nor can they find, Forsooth, throughout eternal ages, aught To pry around for in that mighty breast. However hugely he extend his bulk- Who hath for outspread limbs not acres nine, But the whole earth- he shall not able be To bear eternal pain nor furnish food From his own frame forever. But for us A Tityus is he whom vultures rend Prostrate in love, whom anxious anguish eats, Whom troubles of any unappeased desires Asunder rip. We have before our eyes Here in this life also a SisyphusIn him who seeketh of the populace The rods, the axes fell, and evermore Retires a beaten and a gloomy man. For to seek after power- an empty name, Nor given at all- and ever in the search To endure a world of toil, O this it is To shove with shoulder up the hill a stone Which yet comes rolling back from off the top, And headlong makes for levels of the plain. Then to be always feeding an ingrate mind, Filling with good things, satisfying never- As do the seasons of the year for us, When they return and bring their progenies And varied charms, and we are never filled With the fruits of life- O this, I fancy, 'tis To pour, like those young virgins in the tale, Waters into a sieve, unfilled forever. . . . . . . Cerberus and Furies, and that Lack of Light . . . . . . Tartarus, out-belching from his mouth the surge of horrible heat- the which are nowhere, nor Indeed can be: but in this life is fear of retributions just and expiations For evil acts: the dungeon and the leap From that dread rock of infamy, the stripes, The executioners, the oaken rack, The iron plates, bitumen, and the torch. And even though these are absent, yet the mind, With a fore-fearing conscience, plies its goads And burns beneath the lash, nor sees meanwhile What terminus of ills, what end of pine Can ever be, and feareth lest the same But grow more heavy after death. of truth, The life of fools is Acheron on earth. 3.1024. This also to thy very self sometimes Repeat thou mayst: "Lo, even good Ancus left The sunshine with his eyes, in divers things A better man than thou, O worthless hind; And many other kings and lords of rule Thereafter have gone under, once who swayed O'er mighty peoples. And he also, he- Who whilom paved a highway down the sea, And gave his legionaries thoroughfare Along the deep, and taught them how to cross The pools of brine afoot, and did contemn, Trampling upon it with his cavalry, The bellowings of ocean- poured his soul From dying body, as his light was ta'en. And Scipio's son, the thunderbolt of war, Horror of Carthage, gave his bones to earth, Like to the lowliest villein in the house. Add finders-out of sciences and arts; Add comrades of the Heliconian dames, Among whom Homer, sceptered o'er them all, Now lies in slumber sunken with the rest. Then, too, Democritus, when ripened eld Admonished him his memory waned away, of own accord offered his head to death. Even Epicurus went, his light of life Run out, the man in genius who o'er-topped The human race, extinguishing all others, As sun, in ether arisen, all the stars. Wilt thou, then, dally, thou complain to go?- For whom already life's as good as dead, Whilst yet thou livest and lookest?- who in sleep Wastest thy life- time's major part, and snorest Even when awake, and ceasest not to see The stuff of dreams, and bearest a mind beset By baseless terror, nor discoverest oft What's wrong with thee, when, like a sotted wretch, Thou'rt jostled along by many crowding cares, And wanderest reeling round, with mind aswim." 3.1053. If men, in that same way as on the mind They feel the load that wearies with its weight, Could also know the causes whence it comes, And why so great the heap of ill on heart, O not in this sort would they live their life, As now so much we see them, knowing not What 'tis they want, and seeking ever and ever A change of place, as if to drop the burden. The man who sickens of his home goes out, Forth from his splendid halls, and straight- returns, Feeling i'faith no better off abroad. He races, driving his Gallic ponies along, Down to his villa, madly,- as in haste To hurry help to a house afire.- At once He yawns, as soon as foot has touched the threshold, Or drowsily goes off in sleep and seeks Forgetfulness, or maybe bustles about And makes for town again. In such a way Each human flees himself- a self in sooth, As happens, he by no means can escape; And willy-nilly he cleaves to it and loathes, Sick, sick, and guessing not the cause of ail. Yet should he see but that, O chiefly then, Leaving all else, he'd study to divine The nature of things, since here is in debate Eternal time and not the single hour, Mortal's estate in whatsoever remains After great death. 3.1076. And too, when all is said, What evil lust of life is this so great Subdues us to live, so dreadfully distraught In perils and alarms? one fixed end of life abideth for mortality; Death's not to shun, and we must go to meet. Besides we're busied with the same devices, Ever and ever, and we are at them ever, And there's no new delight that may be forged By living on. But whilst the thing we long for Is lacking, that seems good above all else; Thereafter, when we've touched it, something else We long for; ever one equal thirst of life Grips us agape. And doubtful 'tis what fortune The future times may carry, or what be That chance may bring, or what the issue next Awaiting us. Nor by prolonging life Take we the least away from death's own time, Nor can we pluck one moment off, whereby To minish the aeons of our state of death. Therefore, O man, by living on, fulfil As many generations as thou may: Eternal death shall there be waiting still; And he who died with light of yesterday Shall be no briefer time in death's No-more Than he who perished months or years before. 5.855. And in the ages after monsters died, Perforce there perished many a stock, unable By propagation to forge a progeny. For whatsoever creatures thou beholdest Breathing the breath of life, the same have been Even from their earliest age preserved alive By cunning, or by valour, or at least By speed of foot or wing. And many a stock Remaineth yet, because of use to man, And so committed to man's guardianship. Valour hath saved alive fierce lion-breeds And many another terrorizing race, Cunning the foxes, flight the antlered stags. Light-sleeping dogs with faithful heart in breast, However, and every kind begot from seed of beasts of draft, as, too, the woolly flocks And horned cattle, all, my Memmius, Have been committed to guardianship of men. For anxiously they fled the savage beasts, And peace they sought and their abundant foods, Obtained with never labours of their own, Which we secure to them as fit rewards For their good service. But those beasts to whom Nature has granted naught of these same things- Beasts quite unfit by own free will to thrive And vain for any service unto us In thanks for which we should permit their kind To feed and be in our protection safe- Those, of a truth, were wont to be exposed, Enshackled in the gruesome bonds of doom, As prey and booty for the rest, until Nature reduced that stock to utter death. 5.1161. And now what cause Hath spread divinities of gods abroad Through mighty nations, and filled the cities full of the high altars, and led to practices of solemn rites in season- rites which still Flourish in midst of great affairs of state And midst great centres of man's civic life, The rites whence still a poor mortality Is grafted that quaking awe which rears aloft Still the new temples of gods from land to land And drives mankind to visit them in throngs On holy days- 'tis not so hard to give Reason thereof in speech. Because, in sooth, Even in those days would the race of man Be seeing excelling visages of gods With mind awake; and in his sleeps, yet more- Bodies of wondrous growth. And, thus, to these Would men attribute sense, because they seemed To move their limbs and speak pronouncements high, Befitting glorious visage and vast powers. And men would give them an eternal life, Because their visages forevermore Were there before them, and their shapes remained, And chiefly, however, because men would not think Beings augmented with such mighty powers Could well by any force o'ermastered be. And men would think them in their happiness Excelling far, because the fear of death Vexed no one of them at all, and since At same time in men's sleeps men saw them do So many wonders, and yet feel therefrom Themselves no weariness. Besides, men marked How in a fixed order rolled around The systems of the sky, and changed times of annual seasons, nor were able then To know thereof the causes. Therefore 'twas Men would take refuge in consigning all Unto divinities, and in feigning all Was guided by their nod. And in the sky They set the seats and vaults of gods, because Across the sky night and the moon are seen To roll along- moon, day, and night, and night's Old awesome constellations evermore, And the night-wandering fireballs of the sky, And flying flames, clouds, and the sun, the rains, Snow and the winds, the lightnings, and the hail, And the swift rumblings, and the hollow roar of mighty menacings forevermore. 6.379. This, this it is, O Memmius, to see through The very nature of fire-fraught thunderbolt; O this it is to mark by what blind force It maketh each effect, and not, O not To unwind Etrurian scrolls oracular, Inquiring tokens of occult will of gods, Even as to whence the flying flame hath come, Or to which half of heaven it turns, or how Through walled places it hath wound its way, Or, after proving its dominion there, How it hath speeded forth from thence amain, Or what the thunderstroke portends of ill From out high heaven. But if JupiterAnd other gods shake those refulgent vaults With dread reverberations and hurl fire Whither it pleases each, why smite they not Mortals of reckless and revolting crimes, That such may pant from a transpierced breast Forth flames of the red levin- unto men A drastic lesson?- why is rather he- O he self-conscious of no foul offence- Involved in flames, though innocent, and clasped Up-caught in skiey whirlwind and in fire? Nay, why, then, aim they at eternal wastes, And spend themselves in vain?- perchance, even so To exercise their arms and strengthen shoulders? Why suffer they the Father's javelin To be so blunted on the earth? And why Doth he himself allow it, nor spare the same Even for his enemies? O why most oft Aims he at lofty places? Why behold we Marks of his lightnings most on mountain tops? Then for what reason shoots he at the sea?- What sacrilege have waves and bulk of brine And floating fields of foam been guilty of? Besides, if 'tis his will that we beware Against the lightning-stroke, why feareth he To grant us power for to behold the shot? And, contrariwise, if wills he to o'erwhelm us, Quite off our guard, with fire, why thunders he off in yon quarter, so that we may shun? Why rouseth he beforehand darkling air And the far din and rumblings? And O how Canst thou believe he shoots at one same time Into diverse directions? Or darest thou Contend that never hath it come to pass That divers strokes have happened at one time? But oft and often hath it come to pass, And often still it must, that, even as showers And rains o'er many regions fall, so too Dart many thunderbolts at one same time. Again, why never hurtles JupiterA bolt upon the lands nor pours abroad Clap upon clap, when skies are cloudless all? Or, say, doth he, so soon as ever the clouds Have come thereunder, then into the same Descend in person, that from thence he may Near-by decide upon the stroke of shaft? And, lastly, why, with devastating bolt Shakes he asunder holy shrines of gods And his own thrones of splendour, and to-breaks The well-wrought idols of divinities, And robs of glory his own images By wound of violence? 6.1174. Many would headlong fling them deeply down The water-pits, tumbling with eager mouth Already agape. The insatiable thirst That whelmed their parched bodies, lo, would make A goodly shower seem like to scanty drops. Respite of torment was there none. Their frames Forspent lay prone. With silent lips of fear Would Medicine mumble low, the while she saw So many a time men roll their eyeballs round, Staring wide-open, unvisited of sleep, The heralds of old death. And in those months Was given many another sign of death: The intellect of mind by sorrow and dread Deranged, the sad brow, the countece Fierce and delirious, the tormented ears Beset with ringings, the breath quick and short Or huge and intermittent, soaking sweat A-glisten on neck, the spittle in fine gouts Tainted with colour of crocus and so salt, The cough scarce wheezing through the rattling throat. Aye, and the sinews in the fingered hands Were sure to contract, and sure the jointed frame To shiver, and up from feet the cold to mount Inch after inch: and toward the supreme hour At last the pinched nostrils, nose's tip A very point, eyes sunken, temples hollow, Skin cold and hard, the shuddering grimace, The pulled and puffy flesh above the brows!- O not long after would their frames lie prone In rigid death. And by about the eighth Resplendent light of sun, or at the most On the ninth flaming of his flambeau, they Would render up the life. If any then Had 'scaped the doom of that destruction, yet Him there awaited in the after days A wasting and a death from ulcers vile And black discharges of the belly, or else Through the clogged nostrils would there ooze along Much fouled blood, oft with an aching head: Hither would stream a man's whole strength and flesh. 6.1205. And whoso had survived that virulent flow of the vile blood, yet into thews of him And into his joints and very genitals Would pass the old disease. And some there were, Dreading the doorways of destruction So much, lived on, deprived by the knife of the male member; not a few, though lopped of hands and feet, would yet persist in life, And some there were who lost their eyeballs: O So fierce a fear of death had fallen on them! And some, besides, were by oblivion of all things seized, that even themselves they knew No longer. And though corpse on corpse lay piled Unburied on ground, the race of birds and beasts Would or spring back, scurrying to escape The virulent stench, or, if they'd tasted there, Would languish in approaching death. But yet Hardly at all during those many suns Appeared a fowl, nor from the woods went forth The sullen generations of wild beasts- They languished with disease and died and died. In chief, the faithful dogs, in all the streets Outstretched, would yield their breath distressfully For so that Influence of bane would twist Life from their members. Nor was found one sure And universal principle of cure: For what to one had given the power to take The vital winds of air into his mouth, And to gaze upward at the vaults of sky, The same to others was their death and doom. 6.1230. In those affairs, O awfullest of all, O pitiable most was this, was this: Whoso once saw himself in that disease Entangled, ay, as damned unto death, Would lie in wanhope, with a sullen heart, Would, in fore-vision of his funeral, Give up the ghost, O then and there. For, lo, At no time did they cease one from another To catch contagion of the greedy plague,- As though but woolly flocks and horned herds; And this in chief would heap the dead on dead: For who forbore to look to their own sick, O these (too eager of life, of death afeard) Would then, soon after, slaughtering Neglect Visit with vengeance of evil death and base- Themselves deserted and forlorn of help. But who had stayed at hand would perish there By that contagion and the toil which then A sense of honour and the pleading voice of weary watchers, mixed with voice of wail of dying folk, forced them to undergo. This kind of death each nobler soul would meet. The funerals, uncompanioned, forsaken, Like rivals contended to be hurried through. . . . . . . And men contending to ensepulchre Pile upon pile the throng of their own dead: And weary with woe and weeping wandered home; And then the most would take to bed from grief. Nor could be found not one, whom nor disease Nor death, nor woe had not in those dread times Attacked. 6.1247. By now the shepherds and neatherds all, Yea, even the sturdy guiders of curved ploughs, Began to sicken, and their bodies would lie Huddled within back-corners of their huts, Delivered by squalor and disease to death. O often and often couldst thou then have seen On lifeless children lifeless parents prone, Or offspring on their fathers', mothers' corpse Yielding the life. And into the city poured O not in least part from the countryside That tribulation, which the peasantry Sick, sick, brought thither, thronging from every quarter, Plague-stricken mob. All places would they crowd, All buildings too; whereby the more would death Up-pile a-heap the folk so crammed in town. Ah, many a body thirst had dragged and rolled Along the highways there was lying strewn Besides Silenus-headed water-fountains,- The life-breath choked from that too dear desire of pleasant waters. Ah, everywhere along The open places of the populace, And along the highways, O thou mightest see of many a half-dead body the sagged limbs, Rough with squalor, wrapped around with rags, Perish from very nastiness, with naught But skin upon the bones, well-nigh already Buried in ulcers vile and obscene filth. All holy temples, too, of deities Had Death becrammed with the carcasses; And stood each fane of the Celestial Ones Laden with stark cadavers everywhere- Places which warders of the shrines had crowded With many a guest. For now no longer men Did mightily esteem the old Divine, The worship of the gods: the woe at hand Did over-master. Nor in the city then Remained those rites of sepulture, with which That pious folk had evermore been wont To buried be. For it was wildered all In wild alarms, and each and every one With sullen sorrow would bury his own dead, As present shift allowed. And sudden stress And poverty to many an awful act Impelled; and with a monstrous screaming they Would, on the frames of alien funeral pyres, Place their own kin, and thrust the torch beneath oft brawling with much bloodshed round about Rather than quit dead bodies loved in life.END | |
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| 22. Seneca The Younger, De Constantia Sapientis, a b c d\n0 '14.2 '14.2 '14 2\n1 '17.1 '17.1 '17 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 23. Seneca The Younger, On Anger, a b c d\n0 '1.20.3 '1.20.3 '1 20\n1 '1.5 '1.5 '1 5\n2 '3.10.4 '3.10.4 '3 10\n3 '2.34.1 '2.34.1 '2 34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 24. Seneca The Younger, On Leisure, a b c d\n0 '1.1 '1.1 '1 1\n1 13 13 13 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 25. Seneca The Younger, Letters, a b c d\n0 '50.9 '50.9 '50 9\n1 '95.37 '95.37 '95 37\n2 '116.5 '116.5 '116 5\n3 '82.23 '82.23 '82 23\n4 '44.1 '44.1 '44 1\n5 '107.12 '107.12 '107 12\n6 101.10 101.10 101 10\n7 78.14 78.14 78 14\n8 121.16 121.16 121 16\n9 24.19 24.19 24 19\n10 24.20 24.20 24 20\n11 24.21 24.21 24 21\n12 58.22 58.22 58 22\n13 58.23 58.23 58 23\n14 54.5 54.5 54 5\n15 54.4 54.4 54 4\n16 94.43 94.43 94 43\n17 54 54 54 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 26. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1091c, 1104A-1105C, 1104A-1107A, 1104A-1107C, 1107B, 1091b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 119 |
27. Lucan, Pharsalia, 3.14, 3.35, 3.38-3.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fear, of death Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 269, 273 | 3.14. In mournful guise, dread horror on her brow, Rose through the gaping earth, and from her tomb Erect, in form as of a Fury spake: "Driven from Elysian fields and from the plains The blest inhabit, when the war began, I dwell in Stygian darkness where abide The souls of all the guilty. There I saw Th' Eumenides with torches in their hands Prepared against thy battles; and the fleets Which by the ferryman of the flaming stream 3.35. So long as I may break thy nightly rest: No moment left thee for her love, but all By night to me, by day to Caesar given. Me not the oblivious banks of Lethe's stream Have made forgetful; and the kings of death Have suffered me to join thee; in mid fight I will be with thee, and my haunting ghost Remind thee Caesar's daughter was thy spouse. Thy sword kills not our pledges; civil war Shall make thee wholly mine." She spake and fled. 3.39. So long as I may break thy nightly rest: No moment left thee for her love, but all By night to me, by day to Caesar given. Me not the oblivious banks of Lethe's stream Have made forgetful; and the kings of death Have suffered me to join thee; in mid fight I will be with thee, and my haunting ghost Remind thee Caesar's daughter was thy spouse. Thy sword kills not our pledges; civil war Shall make thee wholly mine." She spake and fled. 3.40. But he, though heaven and hell thus bode defeat, More bent on war, with mind assured of ill, "Why dread vain phantoms of a dreaming brain? Or nought of sense and feeling to the soul Is left by death; or death itself is nought." Now fiery Titan in declining path Dipped to the waves, his bright circumference So much diminished as a growing moon Not yet full circled, or when past the full; When to the fleet a hospitable coast |
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| 28. Plutarch, On Moral Virtue, 449E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
29. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •death, fear of •fear, of death Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 277, 325, 331| 5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: | 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.” |
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30. New Testament, Romans, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •death, fear of •fear, of death Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 325| 13.12. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα [δὲ] τὰ ὅπλα τοῦ φωτός. | 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. |
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31. New Testament, Mark, 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •death, fear of •fear, of death Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 277, 325, 331 | 9. , He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power.", After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. , His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. , Elijah and Moses appeared to them, and they were talking with Jesus. , Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.", For he didn't know what to say, for they were very afraid. , A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him.", Suddenly looking around, they saw no one with them any more, except Jesus only. , As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. , They kept the saying, questioning among themselves what the rising from the dead should mean. , They asked him, saying, "Why do the scribes say that Elijah must come first?", He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? , But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.", Coming to the disciples, he saw a great multitude around them, and scribes questioning them. , Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. , He asked the scribes, "What are you asking them?", One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; , and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able.", He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.", They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. , He asked his father, "How long has it been since this has come to him?"He said, "From childhood. , often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us.", Jesus said to him, "If you can believe, all things are possible to him who believes.", Immediately the father of the child cried out with tears, "I believe. Help my unbelief!", When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!", Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead.", But Jesus took him by the hand, and raised him up; and he arose. , When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?", He said to them, "This kind can come out by nothing, except by prayer and fasting.", They went out from there, and passed through Galilee. He didn't want anyone to know it. , For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.", But they didn't understand the saying, and were afraid to ask him. , He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?", But they were silent, for they had disputed one with another on the way about who was the greatest. , He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all.", He took a little child, and set him in the midst of them. Taking him in his arms, he said to them, , "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me.", John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us.", But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. , For whoever is not against us is on our side. , For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. , Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. , If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, , 'where their worm doesn't die, and the fire is not quenched.' , If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched -- , 'where their worm doesn't die, and the fire is not quenched.' , If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire, , 'where their worm doesn't die, and the fire is not quenched.' , For everyone will be salted with fire, and every sacrifice will be seasoned with salt. , Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another." |
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| 32. Plutarch, Letter of Condolence To Apollonius, 109F, 109e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 165 |
| 33. Plutarch, Against Colotes, '1122C (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 34. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •death, fear of •fear, of death Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 277, 325, 331 |
| 35. Tosefta, Shekalim, 1.67, 3.95, 3.172, 3.177, 3.471, 3.473, 3.531 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 36. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 37. Epictetus, Discourses, a b c d\n0 1.29.8 1.29.8 1 29\n1 3.23.25 3.23.25 3 23\n2 1.29.3 1.29.3 1 29\n3 1.29.2 1.29.2 1 29\n4 1.29.6 1.29.6 1 29\n5 1.29.5 1.29.5 1 29\n6 3.23.26 3.23.26 3 23\n7 1.29.1 1.29.1 1 29\n8 1.29.4 1.29.4 1 29\n9 '1.2 '1.2 '1 2\n10 1.29.7 1.29.7 1 29\n11 4.1.111 4.1.111 4 1\n12 3.24.87 3.24.87 3 24\n13 3.24.88 3.24.88 3 24\n14 3.24.84 3.24.84 3 24\n15 3.24.85 3.24.85 3 24\n16 3.24.86 3.24.86 3 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 114 |
| 38. Diogenes of Oenoanda, Fragments, '1, '5, 125 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 119 |
| 39. Plutarch, On Stoic Self-Contradictions, '1057AB (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 40. Plutarch, On Hearing, '46E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 41. Plutarch, On The E At Delphi, 392C-E, 392B-C (Heraclitus fr.91DK) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 247, 248 |
| 42. Plutarch, On The Control of Anger, 463D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
43. Plutarch, Consolation To His Wife, 610D, 611d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 165 | 611d. when they reach the point where the want is no longer felt; and your Timoxena has been deprived of little, for what she knew was little, and her pleasure was in little things; and as for those things of which she had acquired no perception, which she had never conceived, and to which she had never given thought, how could she be said to be deprived of them? Furthermore, Iknow that you are kept from believing the statements of that other set, who win many to their way of thinking when they say that nothing is in any way evil or painful to "what has undergone dissolution," by the teaching of our fathers and by the mystic formulas of Dionysiac rites, the knowledge of which we who are participants share with each other. Consider then that the soul, which is imperishable, |
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| 44. Plutarch, On Tranquility of Mind, 469a, 473b-474c, 473e, 474E-F, 476a-b, 475A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 45. Seneca The Younger, De Consolatione Ad Marciam, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 10, 11, 11.1, 24.5-25.3, 26.6, 26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 46. Marcus Aurelius Emperor of Rome, Meditations, 3.3.2, 4.3.1, 4.21, 7.32, 8.58, 11.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •death, fear of Found in books: Long, Immortality in Ancient Philosophy (2019) 169 |
| 47. Pliny The Younger, Letters, a b c d\n0 '1.12.12 '1.12.12 '1 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 48. Pliny The Younger, Letters, a b c d\n0 '1.12.12 '1.12.12 '1 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 49. Galen, On The Doctrines of Hippocrates And Plato, 4.7.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 50. Sextus, Against The Mathematicians, a b c d\n0 '7.151 '7.151 '7 151 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 51. Galen, Commentary On Hippocrates' 'Epidemics Iii', 17a.213-4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 272 |
| 52. Apuleius, Florida, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •death, prayed for, daily fear of •fear, daily fear of death Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 15 |
| 53. Galen, On The Movement of Muscles, 12 (10.841 k.) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 261 |
| 54. Galen, On The Art of Healing, 12 (10.841 k.), 3.10 (8.190 k.) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 261 |
| 55. Porphyry, On Abstinence, 12.5-12.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fear, of death Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 44 |
56. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 238 | 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. |
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57. Diogenes Laertius, Lives of The Philosophers, 10.5, 10.22, Kyriai Doxai), 10.139 (Epicurus, 10.125, 10.124, 10.120 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 119 | 10.5. Furthermore that he extolled Idomeneus, Herodotus, and Timocrates, who had published his esoteric doctrines, and flattered them for that very reason. Also that in his letters he wrote to Leontion, O Lord Apollo, my dear little Leontion, with what tumultuous applause we were inspired as we read your letter. Then again to Themista, the wife of Leonteus: I am quite ready, if you do not come to see me, to spin thrice on my own axis and be propelled to any place that you, including Themista, agree upon; and to the beautiful Pythocles he writes: I will sit down and await thy divine advent, my heart's desire. And, as Theodorus says in the fourth book of his work, Against Epicurus, in another letter to Themista he thinks he preaches to her. |
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| 58. Shenoute, The Lord Thundered, 146 (4th cent. CE - 5th cent. CE) Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 178, 179, 180 |
| 59. Shenoute, Canons, 4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 177 |
| 60. Augustine, On The Holy Trinity, 10.10.14-10.10.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 270 |
| 61. Augustine, Regulae Clericis Traditae Fragmentum, col. 4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 177 |
| 62. Basil of Caesarea, Letters, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 63. Basil of Caesarea, Letters, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ambition, lucretius, ambition is due to fear of death •avarice, lucretius, due to fear of death •epicureans, against fear of death •lucretius, epicurean, against fear of death Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 64. Gregory of Nazianzus, Letters, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 246 |
| 65. Gregory of Nazianzus, Letters, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 246 |
| 66. Philoponus John, In Aristotelis Physica Commentaria, trans.P.Lettinck, In Physica 7 from Arabic 771.21-772.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 270 |
| 67. Proclus, In Platonis Timaeum Commentarii, 1.212.22, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •fear of death, of annihilation •arguments, against fear of death Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 84; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 238 |
| 68. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 5.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 238 |
| 70. Galen, Comm.Hipp.Epid.Vi, 487 Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas, Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering (2012) 272 |
| 72. Epicurus, Kuriai Doxai, 2, 1 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 236 |
| 73. Stobaeus, Eclogues, '2.7.5b Tagged with subjects: •fear, of death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234 |
| 74. Papyri, Pherc. 1013 Col. 18.1-4, 1013 Tagged with subjects: •fear, of death Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 228 |
| 75. Philodemus, On Death Col. 25.2-9 Henry 204 ,, 25.2-25.9 Tagged with subjects: •fear, of death Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 228 |
| 76. Anon., V. Sinuthii, 20, 19 Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 178 |
| 77. Anon., V. Eupr., 1.59 Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 181 |
| 78. Epicurus, Rs, 32, 2 Tagged with subjects: •nan Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 73 |
| 79. Epicurus, Letter To Menoeceus, 124-125, 135, 126 Tagged with subjects: •nan Found in books: Long, Immortality in Ancient Philosophy (2019) 118 |
| 80. Epicurus, Letter To Herodotus, 78.1-78.5, 81.2-81.10 Tagged with subjects: •nan Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 73 |
| 81. Epicurus, Letters, 104, 115-116, 88 Tagged with subjects: •nan Found in books: Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 73 |
| 82. Pseudo-Plato, 'Axiochus, 365D Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 228 |
| 83. Anon., V. Pach. Sahidic1, 4.52 Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 181 |
| 84. Isaac of Nineveh, Mystical Treatises, 18 Tagged with subjects: •de iudicio dei (shenoute), death, fear of •fear of death •meditations, and the fear of death •rhetoric, meditations on the fear of death Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 178 |
| 85. Fronto, Ad M. Caesarem Et Invicem, 5.27-5.30 Tagged with subjects: •fear, of death Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 418 |
