1. Hesiod, Theogony, 521-531 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99| 531. πλεῖον ἔτʼ ἢ τὸ πάροιθεν ἐπὶ χθόνα πουλυβότειραν. | 531. While birthing her dear child, that they might see |
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2. Homer, Iliad, 22.395-22.404 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 13| 22.395. ἦ ῥα, καὶ Ἕκτορα δῖον ἀεικέα μήδετο ἔργα. 22.396. ἀμφοτέρων μετόπισθε ποδῶν τέτρηνε τένοντε 22.397. ἐς σφυρὸν ἐκ πτέρνης, βοέους δʼ ἐξῆπτεν ἱμάντας, 22.398. ἐκ δίφροιο δʼ ἔδησε, κάρη δʼ ἕλκεσθαι ἔασεν· 22.399. ἐς δίφρον δʼ ἀναβὰς ἀνά τε κλυτὰ τεύχεʼ ἀείρας 22.400. μάστιξέν ῥʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 22.401. τοῦ δʼ ἦν ἑλκομένοιο κονίσαλος, ἀμφὶ δὲ χαῖται 22.402. κυάνεαι πίτναντο, κάρη δʼ ἅπαν ἐν κονίῃσι 22.403. κεῖτο πάρος χαρίεν· τότε δὲ Ζεὺς δυσμενέεσσι 22.404. δῶκεν ἀεικίσσασθαι ἑῇ ἐν πατρίδι γαίῃ. | 22.395. He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.396. He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.397. He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.398. He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.399. He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.400. he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.401. he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.402. he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.403. he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.404. he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. |
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| 3. Aeschylus, Prometheus Bound, 10-11, 3, 5-9, 4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99 |
4. Euripides, Medea, 1391-1414, 1390 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 112| 1390. φονία τε Δίκη. | 1390. that calls for blood, be on thee! Medea |
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5. Apollonius of Rhodes, Argonautica, 2.420-2.449, 2.1248-2.1259, 3.615-3.655 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99, 105, 113| 2.444. ‘Αἰσονίδη, τὸ μὲν οὐ παλινάγρετον, οὐδέ τι μῆχος < 2.445. ἔστʼ ὀπίσω· κενεαὶ γὰρ ὑποσμύχονται ὀπωπαί. < 2.1248. ἠλίβατοι, τόθι γυῖα περὶ στυφελοῖσι πάγοισιν < 2.1249. ἰλλόμενος χαλκέῃσιν ἀλυκτοπέδῃσι Προμηθεὺς < 2.1250. αἰετὸν ἥπατι φέρβε παλιμπετὲς ἀίσσοντα. < 2.1251. τὸν μὲν ἐπʼ ἀκροτάτης ἴδον ἕσπερον ὀξέι ῥοίζῳ < 2.1252. νηὸς ὑπερπτάμενον νεφέων σχεδόν· ἀλλὰ καὶ ἔμπης < 2.1253. λαίφεα πάντʼ ἐτίναξε, παραιθύξας πτερύγεσσιν. < 2.1254. οὐ γὰρʼ ὅγʼ αἰθερίοιο φυὴν ἔχεν οἰωνοῖο, < 2.1255. ἶσα δʼ ἐυξέστοις ὠκύπτερα πάλλεν ἐρετμοῖς, < 2.1256. δηρὸν δʼ. οὐ μετέπειτα πολύστονον ἄιον αὐδὴν < 2.1257. ἧπαρ ἀνελκομένοιο Προμηθέος· ἔκτυπε δʼ αἰθὴρ < 2.1258. οἰμωγῇ, μέσφʼ αὖτις ἀπʼ οὔρεος ἀίσσοντα < 2.1259. αἰετὸν ὠμηστὴν αὐτὴν ὁδὸν εἰσενόησαν. < 3.616. κούρην δʼ ἐξ ἀχέων ἀδινὸς κατελώφεεν ὕπνος < 3.617. λέκτρῳ ἀνακλινθεῖσαν. ἄφαρ δέ μιν ἠπεροπῆες, < 3.618. οἷά τʼ ἀκηχεμένην, ὀλοοὶ ἐρέθεσκον ὄνειροι. < 3.619. τὸν ξεῖνον δʼ ἐδόκησεν ὑφεστάμεναι τὸν ἄεθλον, < 3.620. οὔτι μάλʼ ὁρμαίνοντα δέρος κριοῖο κομίσσαι, < 3.621. οὐδέ τι τοῖο ἕκητι μετὰ πτόλιν Αἰήταο < 3.622. ἐλθέμεν, ὄφρα δέ μιν σφέτερον δόμον εἰσαγάγοιτο < 3.623. κουριδίην παράκοιτιν· ὀίετο δʼ ἀμφὶ βόεσσιν < 3.624. αὐτὴ ἀεθλεύουσα μάλʼ εὐμαρέως πονέεσθαι· < 3.625. σφωιτέρους δὲ τοκῆας ὑποσχεσίης ἀθερίζειν, < 3.626. οὕνεκεν οὐ κούρῃ ζεῦξαι βόας, ἀλλά οἱ αὐτῷ < 3.627. προύθεσαν· ἐκ δʼ ἄρα τοῦ νεῖκος πέλεν ἀμφήριστον < 3.628. πατρί τε καὶ ξείνοις· αὐτῇ δʼ ἐπιέτρεπον ἄμφω < 3.629. τὼς ἔμεν, ὥς κεν ἑῇσι μετὰ φρεσὶν ἰθύσειεν. < 3.630. ἡ δʼ ἄφνω τὸν ξεῖνον, ἀφειδήσασα τοκήων, < 3.631. εἵλετο· τοὺς δʼ ἀμέγαρτον ἄχος λάβεν, ἐκ δʼ ἐβόησαν < 3.632. χωόμενοι· τὴν δʼ ὕπνος ἅμα κλαγγῇ μεθέηκεν. < 3.633. παλλομένη δʼ ἀνόρουσε φόβῳ, περί τʼ ἀμφί τε τοίχους < 3.634. πάπτηνεν θαλάμοιο· μόλις δʼ ἐσαγείρατο θυμὸν < 3.635. ὡς πάρος ἐν στέρνοις, ἀδινὴν δʼ ἀνενείκατο φωνήν· < 3.636. ‘δειλὴ ἐγών, οἷόν με βαρεῖς ἐφόβησαν ὄνειροι. < 3.637. δείδια, μὴ μέγα δή τι φέρῃ κακὸν ἥδε κέλευθος < 3.638. ἡρώων. περί μοι ξείνῳ φρένες ἠερέθονται. < 3.639. μνάσθω ἑὸν κατὰ δῆμον Ἀχαιίδα τηλόθι κούρην < 3.640. ἄμμι δὲ παρθενίη τε μέλοι καὶ δῶμα τοκήων. < 3.641. ἔμπα γε μὴν θεμένη κύνεον κέαρ, οὐκέτʼ ἄνευθεν < 3.642. αὐτοκασιγνήτης πειρήσομαι, εἴ κέ μʼ ἀέθλῳ < 3.643. χραισμεῖν ἀντιάσῃσιν, ἐπὶ σφετέροις ἀχέουσα < 3.644. παισί· τό κέν μοι λυγρὸν ἐνὶ κραδίῃ σβέσαι ἄλγος.’ < 3.645. ἦ ῥα, καὶ ὀρθωθεῖσα θύρας ὤιξε δόμοιο, < 3.646. νήλιπος, οἰέανος· καὶ δὴ λελίητο νέεσθαι < 3.647. αὐτοκασιγνήτηνδε, καὶ ἕρκεος οὐδὸν ἄμειψεν. < 3.648. δὴν δὲ καταυτόθι μίμνεν ἐνὶ προδόμῳ θαλάμοιο, < 3.649. αἰδοῖ ἐεργομένη· μετὰ δʼ ἐτράπετʼ αὖτις ὀπίσσω < 3.650. στρεφθεῖσʼ· ἐκ δὲ πάλιν κίεν ἔνδοθεν, ἄψ τʼ ἀλέεινεν < 3.651. εἴσω· τηΰσιοι δὲ πόδες φέρον ἔνθα καὶ ἔνθα· < 3.652. ἤτοι ὅτʼ ἰθύσειεν, ἔρυκέ μιν ἔνδοθεν αἰδώς· < 3.653. αἰδοῖ δʼ ἐργομένην θρασὺς ἵμερος ὀτρύνεσκεν. < 3.654. τρὶς μὲν ἐπειρήθη, τρὶς δʼ ἔσχετο, τέτρατον αὖτις < 3.655. λέκτροισιν πρηνὴς ἐνικάππεσεν εἱλιχθεῖσα. < | 3.616. Now a deep slumber had relieved the maiden from her love-pains as she lay upon her couch. But straightway fearful dreams, deceitful, such as trouble one in grief, assailed her. And she thought that the stranger had taken on him the contest, not because he longed to win the ram's fleece, and that he had not come on that account to Aeetes' city, but to lead her away, his wedded wife, to his own home; and she dreamed that herself contended with the oxen and wrought the task with exceeding ease; and that her own parents set at naught their promise, for it was not the maiden they had challenged to yoke the oxen but the stranger himself; from that arose a contention of doubtful issue between her father and the strangers; and both laid the decision upon her, to be as she should direct in her mind. But she suddenly, neglecting her parents, chose the stranger. And measureless anguish seized them and they shouted out in their wrath; and with the cry sleep released its hold upon her. Quivering with fear she started up, and stared round the walls of her chamber, and with difficulty did she gather her spirit within her as before, and lifted her voice aloud: "Poor wretch, how have gloomy dreams affrighted me! I fear that this voyage of the heroes will bring some great evil. My heart is trembling for the stranger. Let him woo some Achaean girl far away among his own folk; let maidenhood be mine and the home of my parents. Yet, taking to myself a reckless heart, I will no more keep aloof but will make trial of my sister to see if she will entreat me to aid in the contest, through grief for her own sons; this would quench the bitter pain in my heart." 3.645. She spake, and rising from her bed opened the door of her chamber, bare-footed, clad in one robe; and verily she desired to go to her sister, and crossed the threshold. And for long she stayed there at the entrance of her chamber, held back by shame; and she turned back once more; and again she came forth from within, and again stole back; and idly did her feet bear her this way and that; yea, as oft as she went straight on, shame held her within the chamber, and though held back by shame, bold desire kept urging her on. Thrice she made the attempt and thrice she checked herself, the fourth time she fell on her bed face downward, writhing in pain. And as when a bride in her chamber bewails her youthful husband, to whom her brothers and parents have given her, nor yet does she hold converse with all her attendants for shame and for thinking of him; but she sits apart in her grief; and some doom has destroyed him, before they have had pleasure of each other's charms; and she with heart on fire silently weeps, beholding her widowed couch, in fear lest the women should mock and revile her; like to her did Medea lament. And suddenly as she was in the midst of her tears, one of the handmaids came forth and noticed her, one who was her youthful attendant; and straightway she told Chalciope, who sat in the midst of her sons devising how to win over her sister. And when Chalciope heard the strange tale from the handmaid, not even so did she disregard it. And she rushed in dismay from her chamber right on to the chamber where the maiden lay in her anguish, having torn her cheeks on each side; and when Chalciope saw her eyes all dimmed with tears, she thus addressed her: "Ah me, Medea, why dost thou weep so? What hath befallen thee? What terrible grief has entered thy heart? Has some heaven-sent disease enwrapt thy frame, or hast thou heard from our father some deadly threat concerning me and my sons? Would that I did not behold this home of my parents, or the city, but dwelt at the ends of the earth, where not even the name of Colchians is known!" |
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| 6. Cicero, On Fate, 9.17-9.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 101 |
| 7. Cicero, Letters To His Friends, 9.4.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, fate •stoicism, fate and contingency Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 101 |
8. Cicero, On Divination, 1.125 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, hierarchy among god, fate and nature? Found in books: Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 330| 1.125. Quin etiam hoc non dubitans dixerim, si unum aliquid ita sit praedictum praesensumque, ut, cum evenerit, ita cadat, ut praedictum sit, neque in eo quicquam casu et fortuito factum esse appareat, esse certe divinationem, idque esse omnibus confitendum. Quocirca primum mihi videtur, ut Posidonius facit, a deo, de quo satis dictum est, deinde a fato, deinde a natura vis omnis dividi ratioque repetenda. Fieri igitur omnia fato ratio cogit fateri. Fatum autem id appello, quod Graeci ei(marme/nhn, id est ordinem seriemque causarum, cum causae causa nexa rem ex se gignat. Ea est ex omni aeternitate fluens veritas sempiterna. Quod cum ita sit, nihil est factum, quod non futurum fuerit, eodemque modo nihil est futurum, cuius non causas id ipsum efficientes natura contineat. | 1.125. Nay, if even one such instance is found and the agreement between the prediction and the thing predicted is so close as to exclude every semblance of chance or of accident, I should not hesitate to say in such a case, that divination undoubtedly exists and that everybody should admit its existence.Wherefore, it seems to me that we must do as Posidonius does and trace the vital principle of divination in its entirety to three sources: first, to God, whose connexion with the subject has been sufficiently discussed; secondly to Fate; and lastly, to Nature. Reason compels us to admit that all things happen by Fate. Now by Fate I mean the same that the Greeks call εἱμαρμένη, that is, an orderly succession of causes wherein cause is linked to cause and each cause of itself produces an effect. That is an immortal truth having its source in all eternity. Therefore nothing has happened which was not bound to happen, and, likewise, nothing is going to happen which will not find in nature every efficient cause of its happening. |
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9. Vergil, Aeneis, 1.257, 1.279-1.283 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99, 100| 1.257. Parce metu, Cytherea: manent immota tuorum 1.279. imperium sine fine dedi. Quin aspera Iuno, 1.280. quae mare nunc terrasque metu caelumque fatigat, 1.281. consilia in melius referet, mecumque fovebit 1.282. Romanos rerum dominos gentemque togatam: 1.283. sic placitum. Veniet lustris labentibus aetas, | 1.257. in panic through the leafy wood, nor ceased 1.279. Such was his word, but vexed with grief and care, 1.280. feigned hopes upon his forehead firm he wore, 1.281. and locked within his heart a hero's pain. 1.282. Now round the welcome trophies of his chase 1.283. they gather for a feast. Some flay the ribs |
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| 10. Seneca The Younger, Quaestiones Naturales, 2.35.2, 2.45, 2.45.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •stoicism, fate •stoicism, fate and contingency Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99, 101 |
| 11. Hyginus, Fabulae (Genealogiae), 144 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99 |
12. Ovid, Metamorphoses, 6.466-6.474, 6.549-6.550, 7.15-7.16, 7.297-7.349 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39, 59, 113| 6.466. ausit nec capiunt inclusas pectora flammas. 6.467. Iamque moras male fert cupidoque revertitur ore 6.468. ad mandata Procnes, et agit sua vota sub illa. 6.469. Facundum faciebat amor: quotiensque rogabat 6.470. ulterius iusto Procnen ita velle ferebat. 6.471. Addidit et lacrimas, tamquam mandasset et illas. 6.472. Pro superi, quantum mortalia pectora caecae 6.473. noctis habent! ipso sceleris molimine Tereus 6.474. creditur esse pius laudemque a crimine sumit. 6.549. Talibus ira feri postquam commota tyranni 6.550. nec minor hac metus est, causa stimulatus utraque 7.15. Sunt quoque dura nimis. Cur, quem modo denique vidi, 7.16. ne pereat, timeo? quae tanti causa timoris? 7.297. Neve doli cessent, odium cum coniuge falsum 7.298. Phasias adsimulat Peliaeque ad limina supplex 7.299. confugit. Atque illam, quoniam gravis ipse senecta est, 7.300. excipiunt natae. Quas tempore callida parvo 7.301. Colchis amicitiae mendacis imagine cepit. 7.302. Dumque refert inter meritorum maxima, demptos 7.303. Aesonis esse situs, atque hac in parte moratur, 7.304. spes est virginibus Pelia subiecta creatis 7.305. arte suum parili revirescere posse parentem. 7.306. Idque petunt pretiumque iubent sine fine pacisci. 7.307. Illa brevi spatio silet et dubitare videtur 7.308. suspenditque animos ficta gravitate rogantes. 7.309. Mox ubi pollicita est, “quo sit fiducia maior 7.310. muneris huius” ait, “qui vestri maximus aevo est 7.311. dux gregis inter oves, agnus medicamine fiet.” 7.312. Protinus innumeris effetus laniger annis 7.313. attrahitur flexo circum cava tempora cornu. 7.314. Cuius ut Haemonio marcentia guttura cultro 7.315. fodit et exiguo maculavit sanguine ferrum, 7.316. membra simul pecudis validosque venefica sucos 7.317. mergit in aere cavo: minuunt en corporis artus 7.318. cornuaque exurunt nec non cum cornibus annos, 7.319. et tener auditur medio balatus aeno. 7.320. Nec mora, balatum mirantibus exsilit agnus 7.321. lascivitque fuga lactantiaque ubera quaerit. 7.322. Obstipuere satae Pelia: promissaque postquam 7.323. exhibuere fidem, tum vero impensius instant. 7.324. Ter iuga Phoebus equis in Hibero flumine mersis 7.325. dempserat et quarta radiantia nocte micabant 7.326. sidera, cum rapido fallax Aeetias igni 7.327. imponit purum laticem et sine viribus herbas. 7.328. Iamque neci similis resoluto corpore regem 7.329. et cum rege suo custodes somnus habebat, 7.330. quem dederant cantus magicaeque potentia linguae: 7.331. intrarant iussae cum Colchide limina natae 7.332. ambierantque torum. “Quid nunc dubitatis inertes? 7.333. Stringite” ait “gladios veteremque haurite cruorem, 7.334. ut repleam vacuas iuvenali sanguine venas. 7.335. In manibus vestris vita est aetasque parentis: 7.336. si pietas ulla est nec spes agitatis ies, 7.337. officium praestate patri telisque senectam 7.338. exigite et saniem coniecto emittite ferro.” 7.339. His, ut quaeque pia est, hortatibus impia prima est, 7.340. et ne sit scelerata, facit scelus. Haud tamen ictus 7.341. ulla suos spectare potest, oculosque reflectunt 7.342. caecaque dant saevis aversae vulnera dextris. 7.343. Ille, cruore fluens, cubito tamen adlevat artus 7.344. semilacerque toro temptat consurgere et inter 7.345. tot medius gladios pallentia bracchia tendens 7.346. “quid facitis, gnatae? quis vos in fata parentis 7.347. armat?” ait. Cecidere illis animique manusque. 7.348. Plura locuturo cum verbis guttura Colchis 7.349. abstulit et calidis laniatum mersit in undis. | 6.466. twanged from the ever-ready bow; and all 6.467. who heard the fatal sound, again were filled 6.468. with fear,—save Niobe, in misery bold,— 6.469. defiant in misfortune.—Clothed in black, 6.470. the sisters of the stricken brothers stood, 6.471. with hair disheveled, by the funeral biers. 6.473. a shaft, swooned unto death, fell on her face— 6.474. on her dear brother's corpse. Another girl, 6.549. a refuge. 7.15. the crew of Argonauts, by Jason led, 7.16. went to the king Aeetes and required 7.297. a task much greater. By the powers of Night 7.298. I will most certainly return to him 7.299. the lost years of your father, but must not 7.300. deprive you of your own. — Oh grant the power, 7.301. great goddess of the triple form, that I 7.302. may fail not to accomplish this great deed!” 7.304. her circling horns and form a perfect orb. 7.305. When these were passed, the rounded light shone full 7.306. and bright upon the earth.—Through the still night 7.307. alone, Medea stole forth from the house 7.308. with feet bare, and in flowing garment clothed— 7.309. her long hair unadorned and not confined. 7.310. Deep slumber has relaxed the world, and all 7.311. that's living, animals and birds and men, 7.312. and even the hedges and the breathing leave 7.313. are still—and motionless the laden air. 7.315. he looks and beckons with imploring hands. 7.316. Now thrice around she paces, and three time 7.317. besprinkles her long hair with water dipt 7.318. from crystal streams, which having done 7.319. he kneels a moment on the cold, bare ground, 7.320. and screaming three times calls upon the Night,— 7.322. O golden-lighted Stars! O softly-moving Moon — 7.323. genial, your fire succeeds the heated day! 7.324. O Hecate! grave three-faced queen of these 7.325. charms of enchanters and enchanters, arts! 7.326. O fruitful Earth, giver of potent herbs! 7.327. O gentle Breezes and destructive Winds! 7.328. You Mountains, Rivers, Lakes and sacred Groves, 7.329. and every dreaded god of silent Night! 7.330. Attend upon me!— 7.332. the rivers turn from their accustomed way 7.333. and roll far backward to their secret springs! 7.334. I speak—and the wild, troubled sea is calm, 7.335. and I command the waters to arise! 7.336. The clouds I scatter—and I bring the clouds; 7.337. I smooth the winds and ruffle up their rage; 7.338. I weave my spells and I recite my charms; 7.339. I pluck the fangs of serpents, and I move 7.340. the living rocks and twist the rooted oaks; 7.341. I blast the forests. Mountains at my word 7.342. tremble and quake; and from her granite tomb 7.343. the liberated ghosts arise as Earth 7.344. astonished groans! From your appointed ways, 7.345. O wonder-working Moon, I draw you down 7.346. against the magic-making sound of gong 7.347. and brazen vessels of Temesa's ore; 7.348. I cast my spells and veil the jeweled ray 7.349. of Phoebus' wain, and quench Aurora's fires. |
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13. Lucan, Pharsalia, 1.80-1.84, 1.262-1.265, 2.9-2.11, 2.14-2.15, 2.263-2.264, 2.319-2.322, 2.699-2.701, 3.392-3.394, 5.92-5.93, 7.211, 7.385-7.459, 9.890-9.891 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39, 98, 99 | 1.80. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 1.81. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 1.82. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 1.83. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 1.84. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 2.9. Book 2 This was made plain the anger of the gods; The universe gave signs Nature reversed In monstrous tumult fraught with prodigies Her laws, and prescient spake the coming guilt. How seemed it just to thee, Olympus' king, That suffering mortals at thy doom should know By omens dire the massacre to come? Or did the primal parent of the world When first the flames gave way and yielding left 2.10. Matter unformed to his subduing hand, And realms unbalanced, fix by stern decree' Unalterable laws to bind the whole (Himself, too, bound by law), so that for aye All Nature moves within its fated bounds? Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel? Whate'er be truth, keep thou the future veiled From mortal vision, and amid their fears May men still hope. Thus known how great the woes 2.11. Matter unformed to his subduing hand, And realms unbalanced, fix by stern decree' Unalterable laws to bind the whole (Himself, too, bound by law), so that for aye All Nature moves within its fated bounds? Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel? Whate'er be truth, keep thou the future veiled From mortal vision, and amid their fears May men still hope. Thus known how great the woes 2.14. Matter unformed to his subduing hand, And realms unbalanced, fix by stern decree' Unalterable laws to bind the whole (Himself, too, bound by law), so that for aye All Nature moves within its fated bounds? Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel? Whate'er be truth, keep thou the future veiled From mortal vision, and amid their fears May men still hope. Thus known how great the woes 2.15. Matter unformed to his subduing hand, And realms unbalanced, fix by stern decree' Unalterable laws to bind the whole (Himself, too, bound by law), so that for aye All Nature moves within its fated bounds? Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel? Whate'er be truth, keep thou the future veiled From mortal vision, and amid their fears May men still hope. Thus known how great the woes 2.263. Thus, mindful of his youth, the aged man Wept for the past, but feared the coming days. Such terrors found in haughty Brutus' breast No home. When others sat them down to fear He did not so, but in the dewy night When the great wain was turning round the pole He sought his kinsman Cato's humble home. Him sleepless did he find, not for himself Fearing, but pondering the fates of Rome, And deep in public cares. And thus he spake: 2.264. Thus, mindful of his youth, the aged man Wept for the past, but feared the coming days. Such terrors found in haughty Brutus' breast No home. When others sat them down to fear He did not so, but in the dewy night When the great wain was turning round the pole He sought his kinsman Cato's humble home. Him sleepless did he find, not for himself Fearing, but pondering the fates of Rome, And deep in public cares. And thus he spake: 2.319. That such a citizen has joined the war? Glad would he see thee e'en in Magnus' tents; For Cato's conduct shall approve his own. Pompeius, with the Consul in his ranks, And half the Senate and the other chiefs, Vexes my spirit; and should Cato too Bend to a master's yoke, in all the world The one man free is Caesar. But if thou For freedom and thy country's laws alone Be pleased to raise the sword, nor Magnus then 2.320. Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven's will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth 2.321. Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven's will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth 2.322. Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven's will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth 3.394. Perished in flames, we sought another here; And here on foreign shores, in narrow bounds Confined and safe, our boast is sturdy faith; Nought else. But if our city to blockade Is now thy mind — to force the gates, and hurl Javelin and blazing torch upon our homes — Do what thou wilt: cut off the source that fills Our foaming river, force us, prone in thirst, To dig the earth and lap the scanty pool; Seize on our corn and leave us food abhorred: 5.92. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.93. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 7.211. Conscious of guilty prayers which sought to shed The blood of sires and brothers, earth and air Distraught, and horrors seething in their hearts Gave happy omen of the end to come. Was't strange that peoples whom their latest day of happy life awaited (if their minds Foreknew the doom) should tremble with affright? Romans who dwelt by far Araxes' stream, And Tyrian Gades, in whatever clime, 'Neath every sky, struck by mysterious dread 7.385. Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." 7.386. Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." 7.387. Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." 7.388. Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." 7.389. Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." 7.390. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.391. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.392. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.393. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.394. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.395. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.396. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.397. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.398. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.399. Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops 7.400. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.401. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.402. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.403. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.404. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.405. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.406. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.407. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.408. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.409. Move forth in order and demand the fight, And knew the gods' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. 7.410. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.411. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.412. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.413. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.414. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.415. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.416. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.417. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.418. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.419. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.420. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.421. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.422. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.423. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.424. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.425. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.426. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.427. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.428. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.429. An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east 7.430. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.431. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.432. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.433. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.434. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.435. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.436. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.437. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.438. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.439. All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; 7.440. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.441. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.442. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.443. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.444. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.445. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.446. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.447. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.448. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.449. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.450. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.451. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.452. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.453. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.454. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.455. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.456. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.457. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.458. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.459. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 9.890. Laps them with greed — in vain — the briny draught Scarce quenched the thirst it made. Nor knowing yet The poison in his frame, he steels himself To rip his swollen veins and drink the gore. Cato bids lift the standard, lest his troops May find in thirst a pardon for the deed. But on Sabellus' yet more piteous death Their eyes were fastened. Clinging to his skin A Seps with curving tooth, of little size, He seized and tore away, and to the sands 9.891. Laps them with greed — in vain — the briny draught Scarce quenched the thirst it made. Nor knowing yet The poison in his frame, he steels himself To rip his swollen veins and drink the gore. Cato bids lift the standard, lest his troops May find in thirst a pardon for the deed. But on Sabellus' yet more piteous death Their eyes were fastened. Clinging to his skin A Seps with curving tooth, of little size, He seized and tore away, and to the sands |
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14. New Testament, 1 Corinthians, 1.23, 1.20, 8.09.00, 2.2, 1.19, 2.3, 1.24, 1.18, 9.21.00, 1.22, 1.21, 2.1, 1.25, 1.17, 9.20.00, 9.22.00, 9.19a, 9.19b (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308| 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, | 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, |
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| 15. Epictetus, Discourses, 1.1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, fate •stoicism, fate and contingency Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 101 |
16. New Testament, 2 Corinthians, 7.15, 10.3-10.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308| 7.15. καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστὶν ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. 10.3. Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα,— 10.4. τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων,— 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 10.6. καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. | |
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17. New Testament, Ephesians, 6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308| 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; |
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| 18. New Testament, Galatians, 5.13.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan |
19. New Testament, Philippians, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308| 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, | 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; |
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| 20. Seneca The Younger, De Beneficiis, 4.7-4.8, 6.23.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate •stoicism, fate and contingency Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99, 101 |
| 21. Valerius Flaccus Gaius, Argonautica, 1.506-1.509, 1.531-1.560, 1.563, 1.809-1.810, 1.819-1.820, 1.847-1.848, 2.381, 3.20-3.31, 3.45, 3.183, 3.303-3.308, 4.13-4.14, 4.43, 4.479-4.481, 4.581-4.624, 4.626-4.627, 5.154-5.170, 5.523-5.526, 5.541, 5.550-5.557, 5.618-5.689, 6.10-6.12, 6.14-6.32, 6.439-6.440, 7.89-7.95, 7.192, 8.67 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate •stoicism, fate and contingency •stoicism, fate as divine logos Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 59, 98, 99, 100, 101, 105, 111, 112, 113 |
| 22. Seneca The Younger, On Anger, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 13 |
| 23. Seneca The Younger, De Providentia (Dialogorum Liber I), a b c d\n0 5.8 5.8 5 8\n1 '5.6 '5.6 '5 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99 |
24. Seneca The Younger, Letters, 5.8, 13.7-13.12, 88.7, 108.9-108.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 9, 100| 33. fractum atque domitum est. superat et crescit malis | 5.8. I am not surprised that they proceed in this way; each alike belongs to a mind that is in suspense, a mind that is fretted by looking forward to the future. But the chief cause of both these ills is that we do not adapt ourselves to the present, but send our thoughts a long way ahead. And so foresight, the noblest blessing of the human race, becomes perverted. 13.12. The mind at times fashions for itself false shapes of evil when there are no signs that point to any evil; it twists into the worst construction some word of doubtful meaning; or it fancies some personal grudge to be more serious than it really is, considering not how angry the enemy is, but to what lengths he may go if he is angry. But life is not worth living, and there is no limit to our sorrows, if we indulge our fears to the greatest possible extent; in this matter, let prudence help you, and contemn with a resolute spirit even when it is in plain sight. If you cannot do this, counter one weakness with another, and temper your fear with hope. There is nothing so certain among these objects of fear that it is not more certain still that things we dread sink into nothing and that things we hope for mock us. 88.7. Do you raise the question, "Through what regions did Ulysses stray?" instead of trying to prevent ourselves from going astray at all times? We have no leisure to hear lectures on the question whether he was sea-tost between Italy and Sicily, or outside our known world (indeed, so long a wandering could not possibly have taken place within its narrow bounds); we ourselves encounter storms of the spirit, which toss us daily, and our depravity drives us into all the ills which troubled Ulysses. For us there is never lacking the beauty to tempt our eyes, or the enemy to assail us; on this side are savage monsters that delight in human blood, on that side the treacherous allurements of the ear, and yonder is shipwreck and all the varied category of misfortunes. Show me rather, by the example of Ulysses, how I am to love my country, my wife, my father, and how, even after suffering shipwreck, I am to sail toward these ends, honourable as they are. 88.7. Do you raise the question, "Through what regions did Ulysses stray?" instead of trying to prevent ourselves from going astray at all times? We have no leisure to hear lectures on the question whether he was sea-tost between Italy and Sicily, or outside our known world (indeed, so long a wandering could not possibly have taken place within its narrow bounds); we ourselves encounter storms of the spirit, which toss us daily, and our depravity drives us into all the ills which troubled Ulysses. For us there is never lacking the beauty to tempt our eyes, or the enemy to assail us; on this side are savage monsters that delight in human blood, on that side the treacherous allurements of the ear, and yonder is shipwreck and all the varied category of misfortunes.[7] Show me rather, by the example of Ulysses, how I am to love my country, my wife, my father, and how, even after suffering shipwreck, I am to sail toward these ends, honourable as they are. 88.7. Wisdom is that which the Greeks call σοφία. The Romans also were wont to use this word in the sense in which they now use "philosophy" also. This will be proved to your satisfaction by our old national plays, as well as by the epitaph that is carved on the tomb of Dossennus:[9] Pause, stranger, and read the wisdom of Dossennus. 108.9. The poor lack much; the greedy man lacks all.[6] A greedy man does good to none; he does Most evil to himself.[7] At such verses as these, your meanest miser claps applause and rejoices to hear his own sins reviled. How much more do you think this holds true, when such things are uttered by a philosopher, when he introduces verses among his wholesome precepts, that he may thus make those verses sink more effectively into the mind of the neophyte! 108.10. Cleanthes used to say:[8] "As our breath produces a louder sound when it passes through the long and narrow opening of the trumpet and escapes by a hole which widens at the end, even so the fettering rules of poetry clarify our meaning." The very same words are more carelessly received and make less impression upon us, when they are spoken in prose; but when metre is added and when regular prosody has compressed a noble idea, then the selfsame thought comes, as it were, hurtling with a fuller fling. 108.11. We talk much about despising money, and we give advice on this subject in the lengthiest of speeches, that mankind may believe true riches to exist in the mind and not in one's bank account, and that the man who adapts himself to his slender means and makes himself wealthy on a little sum, is the truly rich man; but our minds are struck more effectively when a verse like this is repeated: He needs but little who desires but little. or, He hath his wish, whose wish includeth naught Save that which is enough.[9] 108.12. When we hear such words as these, we are led towards a confession of the truth. Even men in whose opinion nothing is enough, wonder and applaud when they hear such words, and swear eternal hatred against money. When you see them thus disposed, strike home, keep at them, and charge them with this duty, dropping all double meanings, syllogisms, hair-splitting, and the other side-shows of ineffective smartness. Preach against greed, preach against high living; and when you notice that you have made progress and impressed the minds of your hearers, lay on still harder. You cannot imagine how much progress can be brought about by an address of that nature, when you are bent on curing your hearers and are absolutely devoted to their best interests. For when the mind is young, it may most easily be won over to desire what is honourable and upright; truth, if she can obtain a suitable pleader, will lay strong hands upon those who can still be taught, those who have been but superficially spoiled. 33. You wish me to close these letters also, as I closed my former letters, with certain utterances taken from the chiefs of our school. But they did not interest themselves in choice extracts; the whole texture of their work is full of strength. There is unevenness, you know, when some objects rise conspicuous above others. A single tree is not remarkable if the whole forest rises to the same height. ,Poetry is crammed with utterances of this sort, and so is history. For this reason I would not have you think that these utterances belong to Epicurus: they are common property and are emphatically our own.[1] They are, however, more noteworthy in Epicurus, because they appear at infrequent intervals and when you do not expect them, and because it is surprising that brave words should be spoken at any time by a man who made a practice of being effeminate. For that is what most persons maintain. In my own opinion, however, Epicurus is really a brave man, even though he did wear long sleeves.[2] Fortitude, energy, and readiness for battle are to be found among the Persians,[3] just as much as among men who have girded themselves up high. ,Therefore, you need not call upon me for extracts and quotations; such thoughts as one may extract here and there in the works of other philosophers run through the whole body of our writings. Hence we have no "show-window goods," nor do we deceive the purchaser in such a way that, if he enters our shop, he will find nothing except that which is displayed in the window. We allow the purchasers themselves to get their samples from anywhere they please. ,Suppose we should desire to sort out each separate motto from the general stock; to whom shall we credit them? To Zeno, Cleanthes, Chrysippus, Panaetius, or Posidonius? We Stoics are not subjects of a despot: each of us lays claim to his own freedom. With them,[4] on the other hand, whatever Hermarchus says, or Metrodorus, is ascribed to one source. In that brotherhood, everything that any man utters is spoken under the leadership and commanding authority [5] of one alone. We cannot, I maintain, no matter how we try, pick out anything from so great a multitude of things equally good. Only the poor man counts his flock.[6] Wherever you direct your gaze, you will meet with something that might stand out from the rest, if the context in which you read it were not equally notable. ,For this reason, give over hoping that you can skim, by means of epitomes, the wisdom of distinguished men. Look into their wisdom as a whole; study it as a whole. They are working out a plan and weaving together, line upon line, a masterpiece, from which nothing can be taken away without injury to the whole. Examine the separate parts, if you like, provided you examine them as parts of the man himself. She is not a beautiful woman whose ankle or arm is praised, but she whose general appearance makes you forget to admire her single attributes. ,If you insist, however, I shall not be niggardly with you, but lavish; for there is a huge multitude of these passages; they are scattered about in profusion, – they do not need to be gathered together, but merely to be picked up. They do not drip forth occasionally; they flow continuously. They are unbroken and are closely connected. Doubtless they would be of much benefit to those who are still novices and worshipping outside the shrine; for single maxims sink in more easily when they are marked off and bounded like a line of verse. ,That is why we give to children a proverb, or that which the Greeks call Chria,[7] to be learned by heart; that sort of thing can be comprehended by the young mind, which cannot as yet hold more. For a man, however, whose progress is definite, to chase after choice extracts and to prop his weakness by the best known and the briefest sayings and to depend upon his memory, is disgraceful; it is time for him to lean on himself. He should make such maxims and not memorize them. For it is disgraceful even for an old man, or one who has sighted old age, to have a note-book knowledge. "This is what Zeno said." But what have you yourself said? "This is the opinion of Cleanthes." But what is your own opinion? How long shall you march under another man's orders? Take command, and utter some word which posterity will remember. Put forth something from your own stock. ,For this reason I hold that there is nothing of eminence in all such men as these, who never create anything themselves, but always lurk in the shadow of others, playing the rôle of interpreters, never daring to put once into practice what they have been so long in learning. They have exercised their memories on other men's material. But it is one thing to remember, another to know. Remembering is merely safeguarding something entrusted to the memory; knowing, however, means making everything your own; it means not depending upon the copy and not all the time glancing back at the master. ,Thus said Zeno, thus said Cleanthes, indeed! Let there be a difference between yourself and your book! How long shall you be a learner? From now on be a teacher as well! "But why," one asks,[8] "should I have to continue hearing lectures on what I can read?" "The living voice," one replies, "is a great help." Perhaps, but not the voice which merely makes itself the mouthpiece of another's words, and only performs the duty of a reporter. ,Consider this fact also. Those who have never attained their mental independence begin, in the first place, by following the leader in cases where everyone has deserted the leader; then, in the second place, they follow him in matters where the truth is still being investigated. However, the truth will never be discovered if we rest contented with discoveries already made. Besides, he who follows another not only discovers nothing but is not even investigating. ,What then? Shall I not follow in the footsteps of my predecessors? I shall indeed use the old road, but if I find one that makes a shorter cut and is smoother to travel, I shall open the new road. Men who have made these discoveries before us are not our masters, but our guides. Truth lies open for all; it has not yet been monopolized. And there is plenty of it left even for posterity to discover. Farewell. |
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| 25. Seneca The Younger, Hercules Furens, 332-340, 342-353, 926-937, 341 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39 |
| 26. Seneca The Younger, Medea, 1000-1019 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 112 |
27. Seneca The Younger, Oedipus, 699-706, 708, 707 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39| 707. Servate sontem saxeo. inclusum specu, | |
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28. Seneca The Younger, Natural Questions, 2.32-2.51, 2.35.2, 2.38.4, 2.41.1, 2.45.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, hierarchy among god, fate and nature? •stoicism, fate •stoicism, fate and contingency Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 99, 101; Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 330 | 2.32. LIGHTNING portends the future, too. Nor do the signs it gives refer to only one or two events. often a complete series of fate's succeeding decrees is intimated, with proof, too, plain to demonstration, far more distinct than if it were recorded in writing. There are differences of interpretation, however, between our countrymen and the Tuscans, the latter of whom possess consummate skill in the explanation of the meaning of lightning. 2 We think that because clouds collide, therefore lightning is emitted; they hold that clouds collide in order that lightning may be emitted. They refer everything to the will of God: therefore they are strong in their conviction that lightning does not give an indication of the future because it has occurred, but occurs because it is meant to give this indication. Whether the indication is its purpose or its consequence makes no difference in the method of its occurrence. How, then, do they give indication unless they are sent by God? Just in the same way as birds give favourable or unfavourable omens, though they are not moved on their flight for the express purpose of meeting us. God moves them too, it is urged. You imagine He has so little to do that He can attend to trifles of this sort, if you will have Him arrange visions for one, entrails of victims for another. 4 Nevertheless, all those things are managed by Divine agency, not, however, in the sense that the wings of birds are immediately directed by God, or the bowels of cattle arranged by Him in certain forms under the priest's axe. It is in far other way that the roll of fate is unfolded; it sends ahead in all directions intimations of what is to follow, which are in part familiar, in part unknown to us. Everything that happens is a sign of something that is going to happen: mere chance occurrences uncontrolled by any rational principle do not admit of the application of divination. 5 An event that belongs to a series thereby becomes capable of being predicted. But why, then, is the honour conferred upon the eagle of giving omens concerning great events? or a similar function assigned to the raven and a very few other birds, while all the rest give no presage by their notes? The reason simply is that some departments have not yet been brought within the sphere of the art of augury, while some are incapable of ever being brought within it, because our acquaintance with them is too slight. 6 As a matter of fact, there is no living creature whose movement or meeting with us does not foretell something. of course, only some, not all, can be observed. The omen lies in the observation. So it concerns the person who directs his attention to it. But other things as well concern him, though they pass unheeded. For instance, the Chaldaeans confined their observation to the five great planets. But do you suppose that the influence of so many thousands of other bright stars is naught? The 7 essential error of those who pretend to skill in casting the horoscope lies in limiting our destinies to the influence of a few of the stars, while all that float above us in the heavens claim some share in us. Perchance the lower stars exert their force on us more directly; and the same may be true of the stars that by reason of their more frequent movements turn their view upon man in a different way from that in which it is turned upon other living creatures. But even those stars that are either stationary or, from their velocity being the same as that of the world as a whole, seem to be so, are not without sway and dominion over us. 8 Add one other consideration and you have the subject set out with due arrangement of its parts: 2 it is not more easy to ascertain what the power of the stars is than justifiable to doubt that they possess such power. 2.33. To return now to lightning: the art relating to it falls into three divisions its observation, its interpretation, its deprecation. The first has regard to the category in which it should be placed, the second to divination, the third to the propitiation of the gods, whose blessings we ought to ask and whose threats we must avert by prayer. We must ask them to fulfil their promises, pray them to remit their threats. 2.34. PEOPLE are convinced that lightning possesses sovereign power, because its occurrence destroys the force of other portents. On the other hand, whatever it portends is regarded as unalterable, and the appearance of no other omen lessens its import. Anything threatened by unfavourable entrails or inauspicious birds will be cancelled by favourable lightning. But any warning given by lightning cannot be defeated by opposing entrail or omen. 2 Now this belief seems to me mistaken. My reason? Simply that nothing can be truer than the truth. If birds have truly foretold the future, the omen cannot be nullified by lightning: if it can, then it was not a true prophecy the birds uttered. It is not bird and lightning whose force I am here comparing, but two revelations of truth, which must be equal in authority if they are equally intimations of truth. Therefore, if the occurrence of lightning destroys the indications given by priests or augurs, there must have been a flaw in the inspection of the entrails or the observation of the auguries. 3 It is not a question of which of the two kinds of omen possesses the more exalted or powerful character: if both have furnished indications of truth, they are so far equal. You would be quite justified in asserting that the power of flame was greater than that of smoke; but flame has just the same power as smoke, and no more, in giving indication of the existence of fire. So if the statement is confined to the assertion of the greater authority of lightning on occasions when the entrails give one indication and lightning a different one, I shall perhaps agree. But if the statement go on to affirm that although 4 other signs have foretold the truth, yet the lightning stroke has destroyed all that went before and claims credit only for itself, then the statement is untrue. And for this reason: the mere number of the auspices makes no difference. Fate is but one. If it was rightly understood through the first auspice, it is not destroyed through the second; it remains just the same. And so I say again it does not matter whether the means of our inquiry is the same or different, since the object of the inquiry remains the same. 2.35. FATE cannot be changed by lightning. And why? Lightning is itself a part of fate. Well, then, it may be asked, what is the good of expiation and atonement if the fates are immutable? Let me uphold the rigid sect that takes exception to such rites and regards vows as but comfort to a breast ill at ease. The fates perform their function in a far different way from that supposed; they are not moved by any prayer nor changed by pity nor by favour. The course they hold is irrevocable; once they have entered upon it they flow on by unalterable decree. 2 As the water of rushing cataracts returns not upon itself, nor yet lingers, since each succeeding wave drives headlong that which went before; so the order of events is rolled on by the eternal succession of fate, whose first law it is to abide by its decrees. 2.36. FOR what is one to understand as meant by fate? I suppose it is the binding necessity of all events and actions, a necessity that no force can break. If you believe that such a power can be prevailed upon to change through sacrifice or the head of a snowwhite lamb, you know little about the Divine dis2 pensation. You say that even a wise man does not change his mind: how much less is God a man that he should change? Even the wise man knows what is best under present conditions; to the Divine wisdom everything is present. Still, I wish, for the moment, to advocate the views of those who hold that atonement should be made for lightning, and who have no doubt that expiation is of avail, now to remove dangers, now to mitigate them, now to delay them. 2.37. IN a little I will follow up what I have said and show the consequences involved. Meantime we have so much in common with the persons last mentioned in holding that vows are of service, but without prejudice to the power and sway of fate. Some things are, in fact, left by the immortal gods in such a state of suspense as to turn to the advantage of worshippers if they employ prayer to heaven and take vows upon them. This, then, is so far from being opposed to fate that it is actually a part of fate. But my opponent argues thus: an event is either going or is not going to take place. 2 If it is going to, then it will take place, even though you take no vows upon you. If it is not going to, then it won't, even though you take the vows. The dilemma, I reply, is no valid one: you overlook an alternative that lies between those horns of yours. This, say I, will take place, but not unless vows have been taken upon those concerned. This, too, one may say, must be included in the order of fate, either that you undertake the vows or that you do not. 2.38. SUPPOSE that I surrender at discretion and admit that it is likewise included in fate that vows be assuredly performed. Then for that reason they will be performed. It is fated that a man be eloquent, but only if he use due means and apply himself to study. The same destiny enjoins that he should study; therefore he will study. Another will be rich, but he must first go to sea. But in the order of fate in which he is promised a great fortune, it is also decreed that he go to sea; therefore he will go to sea. 2 In regard to expiation, I apply just the same principle. A man is fated to escape danger if he expiate the threats foretold by heaven. But it is likewise contained in fate that he offer expiation; therefore he will offer it. An objection is usually urged against this view which seeks to prove that no freedom of will is on this assumption left to us, all sway is handed over to fate. When I come to treat of that subject, I will explain how, without infringing the power of fate, something may still be left to human choice. 3 For the nonce, I have explained the point at issue, viz. how, consistently with an order fixed by fate, perils from prodigies may be averted through expiation and sacrifice, inasmuch as they do not conflict with fate, but, on the contrary, are assumed by the very law of fate. What benefit, then, you say, can I derive from a soothsayer? In any case I must of necessity offer expiation, even though he be not by to advise it. He so far does good in that he is the instrument of fate. In like manner, when recovery from illness seems the work of fate, it is due at the same time to the doctor, because the boon of fate passes through his hands in order to reach us. 2.39. THERE are, Caecina says, three kinds of lightning the counselling, the authoritative, and what is called the ordinary. The counselling occurs before an event, but after the design is formed. When something is simmering in one's mind, the lightning stroke either urges it or deters from it. The authoritative one succeeds an event, indicating its outcome as good or ill fortune. 2 In the ordinary case, people are busied neither with action nor design when the lightning suddenly occurs. The flash conveys either threat, promise, or warning. The last form is indeed called admonitory: I am disposed to think it is identical with the counselling mentioned above. One who warns at the same time counsels. Yet there is a distinction between them. Therefore they are put in different classes. The one applies suasion or dissuasion, the other is restricted to warning how to avoid an impending danger; as, for 3 example, fire, or deception from neighbours, or a plot by slaves. Besides, I can perceive another difference between the two kinds: if one has a design, then the lightning that occurs counsels; but if one has no such design, it warns. Each situation has its own peculiar features. In deliberation advice is appropriate, but a warning comes unsought. 2.40. ON the face of it, one's comment on this view would be that these are so many kinds of prognostications and not of lightning. of the latter the kinds are the boring, the splitting, and the scorching. The first has a subtle flame, which from its unalloyed purity can win escape through the tiniest aperture. The second, which scatters to the winds what it strikes, is massed fire with an admixture of condensed tempestuous wind. So the first kind escapes again by the opening by which it entered. The second spreads wide the effects of its violence, it bursts what it strikes, and does not perforate it. The third kind mentioned, the scorching, has much 2 earthiness in its composition, and contains fire rather than flame. It therefore leaves deep scars of fire, which will be branded in what it has struck. No lightning, it is true, that comes to earth is fireless, but this kind is distinctively called fiery, because it imprints the marks of fire so manifestly, by either scorching or staining. It scorches in three different ways, that is, it either breathes on its object, so to speak, inflicting slight injury, or burns it right up, or sets it on fire. All those are methods of what I have called scorching, differing, however, in character and degree. Whatever is, for example, burnt up is necessarily scorched as well. 3 But [the converse is not equally true], everything that is scorched is not necessarily burnt up. And so with what is set on fire; it is not necessarily consumed, the fire may merely have scorched it in passing. Everybody knows that things may be scorched without breaking out into fire, but that nothing can break out into fire without being scorched. I have only one further remark on the point: an object may be consumed without being set on fire; it may also be set on fire without being consumed. 2.41. I PASS on now to the kind of lightning that stains objects struck by it. The staining is either discolouring or colouring, between which I draw a distinction. When the colour is spoiled, without being changed, there is discolouring. On the contrary, there is colouring when the aspect of an object becomes different in kind from what it was, for example, when it turns dark blue or black or pale. So far the Etruscans and the philosophers are in agreement. But disagreement begins when the former go on to assert that lightning is sent by Jupiter, to whom they assign three species of bolt. 2 The first, according to their statement, gives a peaceful warning, being sent by Jove's own counsel. The second is, it is true, sent also by him, but by advice of his council, to which he summons the twelve gods as assessors. This bolt is no doubt beneficial, but not without doing damage to some extent. The third kind of bolt is still of Jove's sending, but he summons into council the so-called supreme veiled gods. This bolt causes destruction of what it encounters, and in particular it changes the existing condition of private and public affairs that it finds For fire allows nothing to remain as it is. 2.42. TAKING a superficial view one would pronounce these old beliefs all wrong. What could be more absurd than to believe that Jupiter hurls bolts from the clouds, aiming at pillars, trees, aye, and statues of himself sometimes, or that, passing by the sacrilegious unbelievers, he strikes sheep, sets fire to altars, and smites innocent flocks? or can one imagine that great Jove should call the gods into council, as if he were himself lacking in counsel? Or that those bolts bring promise of peace and joy that he hurls unaided, and those cause destruction in whose despatch a greater crowd of deities was concerned? If you ask my 2 opinion on the point, however, I may tell you that I do not for a moment suppose those people of old were so obtuse as to believe that Jupiter was evilly disposed or, to say the least of it, insufficiently prepared with his missiles. When he issued fiery bolts to pass over the heads of the wicked and strike the innocent, as is alleged, did he, do you suppose, refuse to send them with truer aim, or did he miss his shot? If that cannot be the explanation, what was the idea of those ancients in speaking as 3 they did? Being men of profound wisdom they were, in my opinion, of the settled conviction that fear was essential to restrain the passions of the ignorant; we must reverence something higher than ourselves. In a time of such audacious crime it was expedient that there be a belief in something which no criminal could seem powerful enough to resist. And so it was to terrify those wretches, against whose passions innocence is no protection unless backed up by fear, that they placed over us in the heavens the image of an avenger, and him well armed. 2.43. WHY, therefore, on this assumption, is the bolt that Jupiter sends alone, peaceful, while the other is destructive on which he has sought counsel, and which he has sent down with the approval of other gods besides? The reason is that Jupiter, that is, an absolute monarch, when acting alone ought to be always a power for good; he should not inflict injury unless when a numerous council has ratified the decision. From this let all those who have inherited great earthly power learn that not even the bolt of heaven is sent without counsel taken. Let them call to them their advisers, let them ponder the opinions of a multitude of counsellors, let them temper the rigour of their decrees; and when some blow must fall, let them not forget that even Jupiter needs more than his own wisdom to guide him. 2.44. NOR, again, were the ancient sages so stupid as to suppose that Jupiter changed his missiles. It is only the licence of poetry that can with decency say: There is another and lighter bolt to which the Cyclopes' hands Have added less of harshness and of flame, less, too, of wrath. The dwellers above call them missiles of peace. Those men of exalted wisdom were undoubtedly 2 not possessed with the delusion that Jupiter sometimes employs lighter bolts, weapons of the practising school, so to speak. Their object was to warn those who have to direct their bolts against the sins of men, that all offences are not to be visited after the same fashion: some offenders must be crushed, some censured and lightly punished, some dismissed with an admonition. 2.45. NOR yet did these ancient sages believe that the Jupiter we worship in the Capitol and the rest of the temples ever really hurled thunderbolts from his hand. They recognised the same Jupiter as we do, the guardian and ruler of the universe, its soul and breath, the maker and lord of this earthly frame of things, to whom every name of power is appropriate. If you prefer to call him fate, you will not be wrong. He it is on whom depend all things, from whom proceed all causes of causes. If you prefer to call him providence, you will still be right; 2 for he it is by whose counsel provision is made for the world that it may pursue its orderly course and unfold the drama of its being. If you prefer to call him nature, you will make no mistake; for it is he from whom all things derive being, and by whose breath we live. If you prefer to call him the world, you will not be in error; for he is everything that you can see, he is wholly infused in all his parts, self-sustained through inherent power. The Etruscans thought so too. They said bolts were sent by Jove, just because nothing is performed except by his power. 2.46. BUT, you ask, why does Jupiter pass over the guilty and strike the innocent? That is too big a question to enter on here; it shall have its own place and time. Meantime I insist on this, that bolts are not sent directly by Jupiter, but that all things are so arranged that even what is not done by him is yet not done without some plan, which plan is his. The force of the bolts is a consequence of his permission. For even though Jupiter does not make them, he caused them to be made. He does not superintend every detail; but to all he gives the signal, force, and cause. 2.47. THERE is another division of them made to which I cannot agree. They are, according to the assertion of some, either constant or limited or deferred. The constant are those whose prognostication extends all over life, not merely intimating a single occurrence, but embracing the series of coming events through the whole subsequent life. This is the kind of bolt that occurs first after entrance on an inheritance, or when an individual or a city has entered on a new phase of existence. Limited ones answer exactly to a definite date. Deferred are those whose threats may be delayed, though they cannot be averted and completely avoided. 2.48. I WILL now state my reasons for disagreeing with this division. One is that even the bolt which is called constant lasts for a limited period. Such bolts correspond no less than others to a definite date. Nor do they cease to be limited because the period they signify is a long one. So, too, what is thought to be deferred is limited. For by the admission of the advocates of this division the period for which delay can be procured is a definite one. Bolts that relate to private matters cannot, according to them, be delayed longer than ten years, those relating to public affairs not more than thirty. So this class, as well as the first, is limited, as it includes the date beyond which the prognostication cannot be deferred. There is thus a fixed period for bolts and results of every kind. 2 For of what is uncertain there could be no distinct knowledge. Then, too, these people talk in too vague and general terms about the points to be noted in lightning. They ought rather to divide them according to the scheme of the philosopher Attalus, who had specialised in this department. The inspection should determine where the lightning occurred, when, to whom, in what connection, of what kind, of what amount. If I were to attempt to arrange and classify all these, I should just be committing myself to an endless task. 2.49. LET me now glance at the names of the lightning adopted by Caecina, and explain my own opinion of them. He calls one kind imperative, as it demands the re-establishment of sacrifices neglected or informally offered. Admonitory is the second kind, giving information of what must be guarded against. Pestilential is a kind that portends death or exile. Deceptive is that which, under guise of some 2 benefit, inflicts injury; for example, it gives the consulship to some one whose ruin the office will prove, or bestows an estate the profit of which must be compensated by some great loss. The avertible, again, bring an appearance of danger without real danger. The destructive remove the threats of previous lightning. The attested signify an agreement with former lightning. The earth-borne occur in a covered place. The overwhelming strike what was previously struck without due atonement having been made. 3 The royal smite either the election ground or the government quarter of a free city; their prognostication threatens a free state with an absolute monarchy. Infernal are when fire issues from the ground. Hospitable summon or, to use a more polite word, invite Jupiter to share a sacrificial feast with us. If he happen to be angry with his host when he is invited, then his coming, Caecina says, is fraught with danger to his entertainers. Auxiliary come by summons too, but bring good to the summoner. 2.50. BUT how much simpler is the division employed by our distinguished Stoic, Attalus, who combined skill in the Etruscan lore with all the subtlety of Greek thought! of the different kinds of lightning, he says, one gives intimation of something that concerns us, another kind intimates either a thing of no importance or something whose meaning does not reach us. of the significant lightning there are several varieties one is favourable, one unfavourable, a third neither one nor other. 2 of the unfavourable there are all these forms the evils portended may be either unavoidable or avoidable, or such as may be mitigated, or such as may be delayed. Again, the benefits foretold by the favourable may be either abiding or transient. The mixture of favourable and unfavourable may either consist of half and half, good and ill; or ill may be turned by them into good, or good into ill. The lightning that is neither unfavourable nor favourable gives us intimation of some action by which we need neither be terrified nor elated, for example, a journey abroad from which there is nothing either to fear or hope. 2.51. LET me revert for a moment to the lightning that portends something, but a something that does not concern us; for instance, whether the same kind of lightning as has occurred will again occur in the same year. Sometimes lightning contains no indication at all, or one whose grasp eludes us; as, for example, those manifestations of it that are scattered through the spaces of the sea or in lonely deserts. Their indication, if any, is lost. |
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| 29. Seneca The Younger, Thyestes, 204-219, 340-399 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39, 40 |
| 30. Seneca The Younger, Troades, 258-259 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39 |
31. Statius, Thebais, 8.751-8.766 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 13 | 8.751. Tydeus raises himself and turns his gaze upon him, then mad with joy and anger, when he saw them drag the gasping visage, and saw his handiwork therein, he bids them cut off and hand to him his foe's fierce head, and seizing it in his left hand he gazes at it, and glows to see it still warm in life and the wrathful eyes still flickering ere they closed. Content was the wretched man, but avenging Tisiphone demands yet more. And now, her sire appeased, had Tritonia come, and was bringing immortal lustre to the unhappy hero: when lo! she sees him befouled with the shattered brains' corruption and his jaws polluted with living blood — nor can his comrades wrest it from him — ; fierce stood the Gorgon with outstretched snakes, and the horned serpents upreared before her face o'ershadowed the goddess; with averted face she flees from him where he lies, nor enters heaven ere that the mystic lamp and Elisson with plenteous water has purged her vision. |
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32. Tacitus, Agricola, 41 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 59 | 41. He was often denounced, in his absence, to Domitian during that time and, in his absence, acquitted. No crime was responsible for his predicament, no complaint by any victim of an offence; simply an Emperor hostile to virtue, the man’s achievements and, worst of enemies, those who praise. Indeed a period of national troubles followed, in which Agricola should not have been ignored. Various armies in Moesia, Dacia, Germany and Pannonia were destroyed by the rashness or inattention of their generals (84-94AD), many battalions and their officers, were defeated and taken captive. Not only was the frontier of empire, the shore of the Danube, in danger, but the winter-quarters of the legions and the retention of whole provinces. So as the losses mounted, and every year witnessed death and disaster, popular voices began to demand Agricola’s recall. His energy, stamina, and experience in war, was compared everywhere to the inertia and timorousness of the current military hierarchy. of which mutterings sufficient reached Domitian’s ears also; with his freedmen seeking, the best out of love and loyalty, the worst out of malice and jealousy, to influence a leader inclined to prefer the inferior. So Agricola was pushed precipitously towards the very attention he had avoided, both by his own qualities and others faults. |
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| 33. Seneca The Younger, Phoenissae, 653-664 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 39 |
| 34. Lucian, Zeus Catechized, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, fate Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308 |
35. Diogenes Laertius, Lives of The Philosophers, 7.180 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, fate Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 9 | 7.180. So renowned was he for dialectic that most people thought, if the gods took to dialectic, they would adopt no other system than that of Chrysippus. He had abundance of matter, but in style he was not successful. In industry he surpassed every one, as the list of his writings shows; for there are more than 705 of them. He increased their number by arguing repeatedly on the same subject, setting down anything that occurred to him, making many corrections and citing numerous authorities. So much so that in one of his treatises he copied out nearly the whole of Euripides' Medea, and some one who had taken up the volume, being asked what he was reading, replied, The Medea of Chrysippus. |
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| 36. Plotinus, Enneads, a b c d\n0 3.15 3.15 3 15\n1 3.17 3.17 3 17\n2 3.16 3.16 3 16\n3 '3.1.2 '3.1.2 '3 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308 |
| 37. Stoic School, Stoicor. Veter. Fragm., 1.162, 1.509, 3.407-3.409 Tagged with subjects: •stoicism, fate •stoicism, fate and contingency •stoicism, fate as divine logos Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 101, 111 |
