The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
growth	Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 4, 5, 138, 191, 216 Kelsey (2021), Mind and World in Aristotle's De Anima 76, 77 King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 193, 214, 253 Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 73, 77, 81, 82, 85, 86, 87, 88, 89, 101, 128, 137, 138, 148, 149, 150, 166, 180, 230, 236, 237, 239, 240, 243, 244, 245, 246, 247, 250, 256, 265, 272, 308, 313 Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 196 Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 4, 30, 58, 133, 139, 175, 180, 184, 185, 186, 221, 222, 233, 234
growth, and contraction, economy, roman	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 35, 36, 46, 74, 75, 388, 389
growth, and life, physis, as power of	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 68, 69
growth, christianity	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 103
growth, demographics, population	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 51, 52, 53, 55, 56, 57, 58, 59, 60, 64, 118, 128, 142, 143, 146, 148, 158
growth, education, educational, educative	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 41, 48, 333, 337, 359, 370
growth, empedocles	Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 138, 141
growth, formation	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 175, 176
growth, function of hair	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 158, 159, 160
growth, humility	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 191
growth, identity	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 168
growth, imitation	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 75
growth, in economy of roman empire	Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
growth, in egypt, christian	Damm (2018), Religions and Education in Antiquity, 174
growth, in irenaeus of lyons, knowledge, on	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 74, 75
growth, in irenaeus' anthropology	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 55, 56, 57, 58, 59, 60, 61, 62, 63, 82, 92
growth, in roman period, economy, ancient	Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
growth, in trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 71, 92, 110, 117, 208, 209, 213, 214
growth, infants	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 87, 124, 193, 194, 274
growth, instruction	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 129, 130
growth, intellect	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 156
growth, junius brutus, m., brutus, on caesar as malignant	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 114
growth, kinship	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 100
growth, nutrition, nourishment, as source of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 167, 184, 192, 221, 234
growth, of evil, eschatology/eschatological	Stuckenbruck (2007), 1 Enoch 91-108, 176, 177, 680, 681
growth, of in the fourth century ce, ascetics	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 325, 328
growth, of instruction genre, egyptian, intellectual activity	Damm (2018), Religions and Education in Antiquity, 205, 207
growth, of rhetoric?, katadesmoi response to	Parker (2005), Polytheism and Society at Athens, 131, 132
growth, of youths, apollo and	Parker (2005), Polytheism and Society at Athens, 393, 436, 437
growth, on neck, asklepios, specific ailments cured	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 215
growth, population	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 108
growth, risk reduction, economic	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 389
growth, roman empire, economic	Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
growth, spontaneous, wild	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255
growth, wine trade, roman	Parkins and Smith (1998), Trade, Traders and the Ancient City, 152, 153
growth, φύσις	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 79, 288, 289, 290
growth/development, spiritual	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 439, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693
growth/development, stage spiritual direction, lack of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 314, 320

List of validated texts:

11 validated results for "growth"

1. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles, growth • growth

Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 138, 141, 191; Kelsey (2021), Mind and World in Aristotle's De Anima 76

2. Septuagint, Wisdom of Solomon, 9.16-9.17 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Irenaeus of Lyons, growth in knowledge, on • trust, growth in

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 74; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 208

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9.16 And, now, Thou art our God, and we the people whom Thou hast loved: Behold and show pity, O God of Israel, for we are Thine; And remove not Thy mercy from us, lest they assail us. ^9.16 We can hardly guess at what is on earth,and what is at hand we find with labor;but who has traced out what is in the heavens? ^9.17 For Thou didst choose the seed of Abraham before all the nations, And didst set Thy name upon us, O Lord, ^9.17 Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?'' None

3. Philo of Alexandria, That God Is Unchangeable, 37-38 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Growth (φύσις) • physis, as power of growth and life

Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 288, 290; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 68

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37 And he has given to plants a nature which he has combined of as many powers as possible, that is of the nutritive, and the changeable, and the forming power; for they are nourished when they have need of nourishment; and a proof of this is that those plants which are not irrigated waste away and are dried up, as on the other hand those which have water supplied to them do visibly grow, for those which for a time were mere creepers on the ground, by reason of their shortness, suddenly spring up and become very long branches. And why need I speak of the changes which they undergo? '³⁸ for at the time of the winter solstice their leaves wither and fall to the ground; and the eyes, as they are called by the agricultural labourers, which appear on the young shoots, close up like the eyes of animals, and all the mouths which are calculated to send forth young buds, are bound up; their internal nature being at that time confined and quiet, in order that, when it has taken breath, like a wrestler who has gone through a little preliminary exercise, and having again collected its appropriate strength, it may return again to its customary operations. And this happens at the seasons of both spring and summer, ' None

4. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Lucretius, cycle of growth and decay in • cycle of growth and decay, in Lucretius • growth, spontaneous (wild)

Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 245; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 22

5. New Testament, Ephesians, 4.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Irenaeus of Lyons, growth in knowledge, on • growth

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 74; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 246

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4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,'' None

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4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; '' None

6. New Testament, Hebrews, 5.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • education, educational, educative, growth • growth, instruction

Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 337; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 130

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5.14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.'' None

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5.14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. '' None

7. New Testament, John, 1.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • growth • trust, growth in

Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 82; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 213, 214

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1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔'' None

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1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. '' None

8. New Testament, Matthew, 5.17, 24.46, 24.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • education, educational, educative, growth • growth • trust, growth in

Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 89, 138, 150; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 110, 213; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 48

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5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· ^24.46 μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα· ^24.51 καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.'' None

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5.17 "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill. ^24.46 Blessed is that servant whom his lord finds doing so when he comes. ^24.51 and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. '' None

9. Irenaeus, Refutation of All Heresies, 2.34.2, 4.11.2, 4.15.2, 4.38.1, 4.38.3-4.38.4, 4.39.3, 5.8.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Irenaeus of Lyons, growth in knowledge, on • education, educational, educative, growth • growth, in Irenaeus' anthropology • man, growth of

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 74, 75; Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 42, 116, 117, 123, 124, 125; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 56, 59, 61, 82; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 333

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2.34.2 But if any persons at this point maintain that those souls, which only began a little while ago to exist, cannot endure for any length of time; but that they must, on the one hand, either be unborn, in order that they may be immortal, or if they have had a beginning in the way of generation, that they should die with the body itself--let them learn that God alone, who is Lord of all, is without beginning and without end, being truly and for ever the same, and always remaining the same unchangeable Being. But all things which proceed from Him, whatsoever have been made, and are made, do indeed receive their own beginning of generation, and on this account are inferior to Him who formed them, inasmuch as they are not unbegotten. Nevertheless they endure, and extend their existence into a long series of ages in accordance with the will of God their Creator; so that He grants them that they should be thus formed at the beginning, and that they should so exist afterwards. ^4.11.2 And in this respect God differs from man, that God indeed makes, but man is made; and truly, He who makes is always the same; but that which is made must receive both beginning, and middle, and addition, and increase. And God does indeed create after a skilful manner, while, as regards man, he is created skilfully. God also is truly perfect in all things, Himself equal and similar to Himself, as He is all light, and all mind, and all substance, and the fount of all good; but man receives advancement and increase towards God. For as God is always the same, so also man, when found in God, shall always go on towards God. For neither does God at any time cease to confer benefits upon, or to enrich man; nor does man ever cease from receiving the benefits, and being enriched by God. For the receptacle of His goodness, and the instrument of His glorification, is the man who is grateful to Him that made him; and again, the receptacle of His just judgment is the ungrateful man, who both despises his Maker and is not subject to His Word; who has promised that He will give very much to those always bringing forth fruit, and more and more to those who have the Lord\'s money. "Well done," He says, "good and faithful servant: because thou hast been faithful in little, I will appoint thee over many things; enter thou into the joy of thy Lord." The Lord Himself thus promises very much. ^4.15.2 And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness of heart, and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so;" thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,--it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordices already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart. And if certain persons, because of the disobedient and ruined Israelites, do assert that the giver (doctor) of the law was limited in power, they will find in our dispensation, that "many are called, but few chosen;" and that there are those who inwardly are wolves, yet wear sheep\'s clothing in the eyes of the world (foris); and that God has always preserved freedom, and the power of self-government in man, while at the same time He issued His own exhortations, in order that those who do not obey Him should be righteously judged (condemned) because they have not obeyed Him; and that those who have obeyed and believed on Him should be honoured with immortality. ^4.38.1 If, however, any one say, "What then? Could not God have exhibited man as perfect from beginning?" let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him. But created things must be inferior to Him who created them, from the very fact of their later origin; for it was not possible for things recently created to have been uncreated. But inasmuch as they are not uncreated, for this very reason do they come short of the perfect. Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised in, perfect discipline. For as it certainly is in the power of a mother to give strong food to her infant, but she does not do so, as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this perfection, being as yet an infant. And for this cause our Lord in these last times, when He had summed up all things into Himself, came to us, not as He might have come, but as we were capable of beholding Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, because we were as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.' "^4.38.3 With God there are simultaneously exhibited power, wisdom, and goodness. His power and goodness appear in this, that of His own will He called into being and fashioned things having no previous existence; His wisdom is shown in His having made created things parts of one harmonious and consistent whole; and those things which, through His super-eminent kindness, receive growth and a long period of existence, do reflect the glory of the uncreated One, of that God who bestows what is good ungrudgingly. For from the very fact of these things having been created, it follows that they are not uncreated; but by their continuing in being throughout a long course of ages, they shall receive a faculty of the Uncreated, through the gratuitous bestowal of eternal existence upon them by God. And thus in all things God has the pre-eminence, who alone is uncreated, the first of all things, and the primary cause of the existence of all, while all other things remain under God's subjection. But being in subjection to God is continuance in immortality, and immortality is the glory of the uncreated One. By this arrangement, therefore, and these harmonies, and a sequence of this nature, man, a created and organized being, is rendered after the image and likeness of the uncreated God, -the Father planning everything well and giving His commands, the Son carrying these into execution and performing the work of creating, and the Spirit nourishing and increasing what is made, but man making progress day by day, and ascending towards the perfect, that is, approximating to the uncreated One. For the Uncreated is perfect, that is, God. Now it was necessary that man should in the first instance be created; and having been created, should receive growth; and having received growth, should be strengthened; and having been strengthened, should abound; and having abounded, should recover from the disease of sin; and having recovered, should be glorified; and being glorified, should see his Lord. For God is He who is yet to be seen, and the beholding of God is productive of immortality, but immortality renders one nigh unto God." '^4.38.4 Irrational, therefore, in every respect, are they who await not the time of increase, but ascribe to God the infirmity of their nature. Such persons know neither God nor themselves, being insatiable and ungrateful, unwilling to be at the outset what they have also been created--men subject to passions; but go beyond the law of the human race, and before that they become men, they wish to be even now like God their Creator, and they who are more destitute of reason than dumb animals insist that there is no distinction between the uncreated God and man, a creature of to-day. For these, the dumb animals, bring no charge against God for not having made them men; but each one, just as he has been created, gives thanks that he has been created. For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness. He declares, "I have said, Ye are gods; and ye are all sons of the Highest." But since we could not sustain the power of divinity, He adds, "But ye shall die like men," setting forth both truths--the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good upon us, and made men like to Himself, that is in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through His love and His power, He shall overcome the substance of created nature. For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil. ^4.39.3 If, however, thou wilt not believe in Him, and wilt flee from His hands, the cause of imperfection shall be in thee who didst not obey, but not in Him who called thee. For He commissioned messengers to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper. The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham; but the man who does not obtain it is the cause to himself of his own imperfection. Nor, in like manner, does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are thus blinded are involved in darkness through. their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves. ^5.8.2 Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term "spiritual," because the Spirit of God dwells in them. Now, spiritual men shall not be incorporeal spirits; but our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual man. But those who do indeed reject the Spirit\'s counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, do live after the manner of swine and of dogs; these men, I say, does the apostle very properly term "carnal," because they have no thought of anything else except carnal things.'' None

10. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • growth, in Irenaeus' anthropology • man, growth of

Found in books: Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 43; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 57

11. Vergil, Georgics, 1.316-1.334, 2.340-2.341, 2.459-2.460
Tagged with subjects: • Lucretius, cycle of growth and decay in • cycle of growth and decay, in Lucretius • cycle of growth and decay, in the Georgics • growth, spontaneous (wild)

Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 235, 237, 238, 254; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 40, 72, 269

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1.316 Saepe ego, cum flavis messorem induceret arvis ^1.317 agricola et fragili iam stringeret hordea culmo, ^1.318 omnia ventorum concurrere proelia vidi, ^1.319 quae gravidam late segetem ab radicibus imis ^1.320 sublimem expulsam eruerent; ita turbine nigro ^1.321 ferret hiems culmumque levem stipulasque volantis. ^1.322 Saepe etiam inmensum caelo venit agmen aquarum ^1.323 et foedam glomerant tempestatem imbribus atris ^1.324 collectae ex alto nubes; ruit arduus aether ^1.325 et pluvia ingenti sata laeta boumque labores ^1.326 diluit; inplentur fossae et cava flumina crescunt ^1.327 cum sonitu fervetque fretis spirantibus aequor. ^1.328 Ipse pater media nimborum in nocte corusca ^1.329 fulmina molitur dextra; quo maxuma motu ^1.330 terra tremit; fugere ferae et mortalia corda ^1.331 per gentis humilis stravit pavor; ille flagranti ^1.332 aut Athon aut Rhodopen aut alta Ceraunia telo ^1.333 deicit; ingemit austri et densissimus imber; ^1.334 nunc nemora ingenti vento, nunc litora plangunt. ^2.340 cum primae lucem pecudes hausere virumque ^2.341 terrea progenies duris caput extulit arvis, ^2.459 agricolas! quibus ipsa procul discordibus armis ^2.460 fundit humo facilem victum iustissima tellus.'' None

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1.316 And when the first breath of his panting steed ^1.317 On us the Orient flings, that hour with them' "^1.318 Red Vesper 'gins to trim his 'lated fires." '^1.319 Hence under doubtful skies forebode we can ^1.320 The coming tempests, hence both harvest-day ^1.321 And seed-time, when to smite the treacherous main ^1.322 With driving oars, when launch the fair-rigged fleet, ^1.323 Or in ripe hour to fell the forest-pine. ^1.324 Hence, too, not idly do we watch the stars— ^1.325 Their rising and their setting-and the year, ^1.326 Four varying seasons to one law conformed.' "^1.327 If chilly showers e'er shut the farmer's door," '^1.328 Much that had soon with sunshine cried for haste, ^1.329 He may forestall; the ploughman batters keen' "^1.330 His blunted share's hard tooth, scoops from a tree" '^1.331 His troughs, or on the cattle stamps a brand, ^1.332 Or numbers on the corn-heaps; some make sharp ^1.333 The stakes and two-pronged forks, and willow-band ^1.334 Amerian for the bending vine prepare. ^2.340 Soon to translate them, lest the sudden shock ^2.341 From their new mother the young plants estrange. ^2.459 Shoots joyfully toward heaven, with loosened rein ^2.460 Launched on the void, assail it not as yet'' None

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Tiresias: The Ancient Mediterranean Religions Source Database