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 (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 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. Homer, Iliad, 1.526 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •fear, of death Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 114 | 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. |
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| 3. Hippocrates, On The Humors, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 119 |
| 4. Hippocrates, The Epidemics, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 119 |
| 5. Euripides, Trojan Women, 636 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •death, fear of Found in books: Long (2019), Immortality in Ancient Philosophy, 165 |
6. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death, fear of Found in books: Long (2019), Immortality in Ancient Philosophy, 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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| 7. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237 |
8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 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. |
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| 9. 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 (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 179 |
| 10. Plato, Symposium, None (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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249 |
| 11. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237 |
12. Septuagint, Wisdom of Solomon, 5.1-5.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •death, fear of Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 50 | 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. When they see him, they will be shaken with dreadful fear,and they will be amazed at his unexpected salvation. |
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13. 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 (2018), Plato's Timaeus and the Latin Tradition, 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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14. Cicero, On Duties, 1.107-1.115 (2nd cent. BCE - 1st 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249| 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. | 1.107. 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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| 15. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 16. 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 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
17. Lucretius Carus, On The Nature of Things, 1.44-1.49, 2.646-2.651, 3.31-3.93, 3.830-3.1094, 5.1161-5.1193, 5.1218-5.1240, 6.379-6.422 (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, of annihilation •fear of death, of punishment after death •fear of death, plutarch distinguishes these •death, fear of Found in books: Long (2019), Immortality in Ancient Philosophy, 119; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 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. 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. 3.31. Et quoniam docui, cunctarum exordia rerum 3.32. qualia sint et quam variis distantia formis 3.33. sponte sua volitent aeterno percita motu, 3.34. quove modo possint res ex his quaeque creari, 3.35. hasce secundum res animi natura videtur 3.36. atque animae claranda meis iam versibus esse 3.37. et metus ille foras praeceps Acheruntis agendus, 3.38. funditus humanam qui vitam turbat ab imo 3.39. omnia suffundens mortis nigrore neque ullam 3.40. esse voluptatem liquidam puramque relinquit. 3.41. nam quod saepe homines morbos magis esse timendos 3.42. infamemque ferunt vitam quam Tartara leti 3.43. et se scire animi naturam sanguinis esse, 3.44. aut etiam venti, si fert ita forte voluntas, 3.45. nec prosum quicquam nostrae rationis egere, 3.46. hinc licet advertas animum magis omnia laudis 3.47. iactari causa quam quod res ipsa probetur. 3.48. extorres idem patria longeque fugati 3.49. conspectu ex hominum, foedati crimine turpi, 3.50. omnibus aerumnis adfecti denique vivunt, 3.51. et quo cumque tamen miseri venere parentant 3.52. et nigras mactant pecudes et manibus divis 3.53. inferias mittunt multoque in rebus acerbis 3.54. acrius advertunt animos ad religionem. 3.55. quo magis in dubiis hominem spectare periclis 3.56. convenit adversisque in rebus noscere qui sit; 3.57. nam verae voces tum demum pectore ab imo 3.58. eliciuntur et eripitur persona amanare. 3.59. denique avarities et honorum caeca cupido, 3.60. quae miseros homines cogunt transcendere fines 3.61. iuris et inter dum socios scelerum atque ministros 3.62. noctes atque dies niti praestante labore 3.63. ad summas emergere opes, haec vulnera vitae 3.64. non minimam partem mortis formidine aluntur. 3.65. turpis enim ferme contemptus et acris egestas 3.66. semota ab dulci vita stabilique videtur 3.67. et quasi iam leti portas cunctarier ante; 3.68. unde homines dum se falso terrore coacti 3.69. effugisse volunt longe longeque remosse, 3.70. sanguine civili rem conflant divitiasque 3.71. conduplicant avidi, caedem caede accumulantes, 3.72. crudeles gaudent in tristi funere fratris 3.73. et consanguineum mensas odere timentque. 3.74. consimili ratione ab eodem saepe timore 3.75. macerat invidia ante oculos illum esse potentem, 3.76. illum aspectari, claro qui incedit honore, 3.77. ipsi se in tenebris volvi caenoque queruntur. 3.78. intereunt partim statuarum et nominis ergo. 3.79. et saepe usque adeo, mortis formidine, vitae 3.80. percipit humanos odium lucisque videndae, 3.81. ut sibi consciscant maerenti pectore letum 3.82. obliti fontem curarum hunc esse timorem: 3.83. hunc vexare pudorem, hunc vincula amicitiai 3.84. rumpere et in summa pietate evertere suadet: 3.85. nam iam saepe homines patriam carosque parentis 3.86. prodiderunt vitare Acherusia templa petentes. 3.87. nam vel uti pueri trepidant atque omnia caecis 3.88. in tenebris metuunt, sic nos in luce timemus 3.89. inter dum, nihilo quae sunt metuenda magis quam 3.90. quae pueri in tenebris pavitant finguntque futura. 3.91. hunc igitur terrorem animi tenebrasque necessest 3.92. non radii solis neque lucida tela diei 3.93. discutiant, sed naturae species ratioque. 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante. 5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent? 6.379. Hoc est igniferi naturam fulminis ipsam 6.380. perspicere et qua vi faciat rem quamque videre, 6.381. non Tyrrhena retro volventem carmina frustra 6.382. indicia occultae divum perquirere mentis, 6.383. unde volans ignis pervenerit aut in utram se 6.384. verterit hinc partim, quo pacto per loca saepta 6.385. insinuarit, et hinc dominatus ut extulerit se, 6.386. quidve nocere queat de caelo fulminis ictus. 6.387. quod si Iuppiter atque alii fulgentia divi 6.388. terrifico quatiunt sonitu caelestia templa 6.389. et iaciunt ignem quo cuiquest cumque voluntas, 6.390. cur quibus incautum scelus aversabile cumquest 6.391. non faciunt icti flammas ut fulguris halent 6.392. pectore perfixo, documen mortalibus acre, 6.393. et potius nulla sibi turpi conscius in re 6.394. volvitur in flammis innoxius inque peditur 6.395. turbine caelesti subito correptus et igni? 6.396. cur etiam loca sola petunt frustraque laborant? 6.397. an tum bracchia consuescunt firmantque lacertos? 6.398. in terraque patris cur telum perpetiuntur 6.399. optundi? cur ipse sinit neque parcit in hostis? 6.400. denique cur numquam caelo iacit undique puro 6.401. Iuppiter in terras fulmen sonitusque profundit? 6.402. an simul ac nubes successere, ipse in eas tum 6.403. descendit, prope ut hinc teli determinet ictus? 6.404. in mare qua porro mittit ratione? quid undas 6.405. arguit et liquidam molem camposque natantis? 6.406. praeterea si vult caveamus fulminis ictum, 6.407. cur dubitat facere ut possimus cernere missum? 6.408. si nec opitis autem volt opprimere igni, 6.409. cur tonat ex illa parte, ut vitare queamus, 6.410. cur tenebras ante et fremitus et murmura concit? 6.411. et simul in multas partis qui credere possis 6.412. mittere? an hoc ausis numquam contendere factum, 6.413. ut fierent ictus uno sub tempore plures? 6.414. at saepest numero factum fierique necessest, 6.415. ut pluere in multis regionibus et cadere imbris, 6.416. fulmina sic uno fieri sub tempore multa. 6.417. postremo cur sancta deum delubra suasque 6.418. discutit infesto praeclaras fulmine sedes 6.419. et bene facta deum frangit simulacra suisque 6.420. demit imaginibus violento volnere honorem? 6.421. altaque cur plerumque petit loca plurimaque eius 6.422. montibus in summis vestigia cernimus ignis? | |
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| 18. Philo of Alexandria, That Every Good Person Is Free, 17.109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 246 |
| 19. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 20. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 21. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 22. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 23. 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 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 24. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 119 |
25. 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 (2014), Saints and role models in Judaism and Christianity, 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: \n", | 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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| 26. Plutarch, On Moral Virtue, None (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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
27. 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 (2014), Saints and role models in Judaism and Christianity, 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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| 28. 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 (2014), Saints and role models in Judaism and Christianity, 277, 325, 331 |
29. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 165 | 109e. If, however, death is really a complete destruction and dissolution of both body and soul (for this was the third of Socrates' conjectures), even so it is not an evil. For, according to him, there ensues a sort of insensibility and a liberation from all pain and anxiety. For just as no good can attach to us in such a state, so also can no evil; for just as the good, from its nature, can exist only in the case of that which is and has substantiality, so it is also with the evil. But in the case of that which is not, but has been removed from the sphere of being, neither of them can have any real existence. Now those who have died return to the same state in which they were before birth; therefore, as nothing was either good or evil for us before birth, even so will it be with us after death. |
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| 30. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 31. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 32. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 114 |
| 33. Diogenes of Oenoanda, Fragments, '1, '5, 125 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 119 |
| 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 (2014), Saints and role models in Judaism and Christianity, 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 36. Plutarch, On Hearing, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 37. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 247, 248 |
| 38. Plutarch, On The Control of Anger, None (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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
39. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 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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| 40. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fear, of death Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 41. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 42. 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 (2019), Immortality in Ancient Philosophy, 169 |
| 43. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 44. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 45. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 46. 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. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 47. 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 (1975), The Isis-Book (Metamorphoses, Book XI), 15 |
| 48. Galen, On The Movement of Muscles, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 261 |
| 49. Galen, On The Art of Healing, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 261 |
50. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 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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51. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 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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| 52. 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 (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 178, 179, 180 |
| 53. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 270 |
| 54. Augustine, Regulae Clericis Traditae Fragmentum, None (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 (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 177 |
| 55. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 56. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 57. Gregory of Nazianzus, Letters, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 246 |
| 58. Gregory of Nazianzus, Letters, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 246 |
| 59. Philoponus John, In Aristotelis Physica Commentaria, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 270 |
| 60. 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 (2018), Plato's Timaeus and the Latin Tradition, 84; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 61. Anon., V. Sinuthii, 20, 19 Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 178 |
| 62. 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 (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 178 |
| 64. Galen, Comm.Hipp.Epid.Vi, 487 Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 272 |
| 65. Galen, Comm.Hipp.Epid.I, None Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 272 |
| 66. 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 (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 181 |
| 67. Stobaeus, Eclogues, None Tagged with subjects: •fear, of death Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 234 |
| 68. Epicurus, Kuriai Doxai, 2, 1 Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236 |
| 70. Aristotle, [Problemata Physica], None Tagged with subjects: •fear (φόβος/δεῖμα), and/of death Found in books: Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 119 |
| 71. 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 (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 181 |
| 72. 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 (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 73. Epicurus, Key Doctrines, 3, 2 Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 165 |
| 74. Pseudo-Plato, 'Axiochus, None Tagged with subjects: •fear of death, of annihilation Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
| 75. Epicurus, Letter To Menoeceus, 125-126 Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 118 |
