1. Homer, Odyssey, 9.19-9.20 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 215| 9.19. εἴμʼ Ὀδυσεὺς Λαερτιάδης, ὃς πᾶσι δόλοισιν 9.20. ἀνθρώποισι μέλω, καί μευ κλέος οὐρανὸν ἵκει. | 9.20. for my wiles, and my fame reaches heaven. I live in clear Ithaca. On it is a mountain, Neriton, conspicuous with trembling leaves. Around it many islands lie very close to one another, Doulichion, Same, and wooded Zacynthus. |
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| 2. Euripides, Philoctetes, fr.787, 5.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 215 |
| 3. Aristotle, Nicomachean Ethics, 1108b5, 1155a4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 81 |
| 4. Bion Proconnesius 3. Jh. N. Chr, Fragments, f16a (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 81, 83 |
| 5. Philodemus, De Oeconomia, 15.45-16.4, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.44, 16.45, 16.46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 213 |
6. Cicero, On The Ends of Good And Evil, 1.44-1.45 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 82, 153, 214| 1.44. ex cupiditatibus odia, discidia, discordiae, seditiones, bella nascuntur, nec eae se eae se A eas se BER he se se (he se ab alt. m. in ras ) N hee se V foris solum iactant nec tantum in alios caeco impetu incurrunt, sed intus etiam in animis inclusae inter se dissident atque discordant, ex quo vitam amarissimam necesse est effici, ut sapiens solum amputata circumcisaque iitate omni et errore naturae finibus contentus sine aegritudine possit et sine metu vivere. 1.45. quae est enim aut utilior aut ad bene vivendum aptior partitio quam illa, qua est usus Epicurus? qui unum genus posuit earum cupiditatum, quae essent et naturales et ante naturales om. BE et necessariae, alterum, quae naturales essent nec nec non BE tamen necessariae, tertium, quae nec naturales nec necessariae. quarum ea ratio est, ut necessariae nec opera multa nec impensa inp. R expleantur; ne naturales quidem multa desiderant, propterea quod ipsa natura divitias, quibus contenta sit, et parabilis parabilis A 1 R parabiles (in N e ex corr. alt. m.) et terminatas habet; iium autem cupiditatum nec modus ullus nec finis inveniri potest. | |
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7. Lucretius Carus, On The Nature of Things, 3.510-3.511, 3.1060-3.1067 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 81, 154| 3.510. Et quoniam mentem sanari corpus ut aegrum 3.511. cernimus et flecti medicina posse videmus, 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit, 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. | |
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8. Horace, Sermones, 1.1.1-1.1.3, 1.1.6, 1.1.9, 1.1.62, 1.1.74-1.1.75, 1.1.93, 1.1.108, 1.1.113, 1.1.118, 1.2.62, 1.2.111-1.2.113, 1.3.16, 1.4.107-1.4.108, 1.4.110-1.4.111, 1.4.114, 1.4.129, 1.4.133, 1.6.51-1.6.52, 1.6.61-1.6.62, 1.6.96, 1.6.111-1.6.131, 1.10.36-1.10.91, 2.2.110, 2.5.6, 2.5.9, 2.5.18-2.5.20, 2.7.20, 2.7.97 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 81, 82, 83, 153, 154, 214, 215, 216 | 1.1.1. SATIRE I - ON DISCONTENT How come, Maecenas, no one alive’s ever content With the lot he chose or the one fate threw in his way, But praises those who pursue some alternative track? ‘O fortunate tradesman!’ the ageing soldier cries Body shattered by harsh service, bowed by the years. The merchant however, ship tossed by a southern gale, Says: ‘Soldiering’s better. And why? You charge and then: It’s a quick death in a moment, or a joyful victory won.’ When a client knocks hard on his door before cockcrow The adept in justice and law praises the farmer’s life, While he, going bail and having been dragged up to town From the country, proclaims only town-dwellers happy. Quoting all the other numerous examples would tire Even that windbag Fabius. So to avoid delaying you, Here’s what I’m getting at. If some god said: ‘Here I am! Now I’ll perform whatever you wish: you be a merchant Who but now was a soldier: you the lawyer become a farmer: You change roles with him, he with you, and depart. Well! What are you waiting for? They’d refuse, on the verge of bliss. What in reason would stop Jove rightly swelling his cheeks Then, in anger, and declaring that never again will he Be so obliging as to attend to their prayers. 1.4.107. When he exhorted me to be thrifty and careful, So as to live in content on what he’d leave me: He’d say: ‘Don’t you see how badly young AlbiusIs doing, how poor Baius is? A clear warning: don’t Wilfully squander your birthright.’ Or steering me From base love of a whore: ‘Don’t take after Scetanus.’ Or from chasing an adulteress where I might enjoy Free sex: ‘Not nice, Trebonius’ name now he’s caught: Some wise man can tell you why it’s better to seek Or avoid something: it’s enough for me that I follow The code our ancestors handed down, and while you Need a guardian I’ll keep your reputation and health From harm: then when age has strengthened your body And mind, you can swim free of the float.’ With words Such as these he formed the child, whether urging me on If I acted, with ‘You’ve an authority for doing this,’ Pointing to one of the judges the praetor had chosen: Or forbidding it, with ‘Can you really be doubtful Whether it’s wrong or harmful, when scandal’s ablaze About that man and this?’ As a neighbour’s funeral scares The sick glutton, and makes him diet, fearful of dying, So tender spirits are often deterred from doing wrong By others’ shame. That’s why I’m free of whatever vices Bring ruin, though I’m guilty of lesser failings, ones You might pardon. Perhaps growing older will largely Erase even these, or honest friends, or self-reflection: Since when my armchair welcomes me, or a stroll In the portico, alert to myself: ‘It’s more honest,’ I’ll say, ‘if I do that my life will be better: that way I’ll Make good friends: what he did wasn’t nice: could I ever Unthinkingly do something similar one day?’ So I advise myself with my lips tight closed: and when I’m free I toy with my writings. It’s one of the minor failings I mentioned: and if it’s something you can’t accept, A vast crowd of poets will flock to my aid (for we Are by far the majority), and just as the Jews do In Rome, we’ll force you to join our congregation! 1.10.50. But I do say he flows muddily, often carrying What you’d rather remove than let remain. Well, As a scholar do you never criticise Homer? Wouldn’t dear Lucilius mend Accius’ tragedies? Doesn’t he mock Ennius’ less dignified verses, Though he considers himself no greater than them? What forbids us readers of Lucilius’ writings To ask whether it was a harshness in himself, Or in his times, denied more finish to his verse, A smoother flow, he who’s content merely to stuff His thoughts into six feet, cheerfully penning two hundred Lines before dinner, and the same after? So EtruscanCassius did too, whose own nature was fiercer Than a raging river, his shelves of books, so it’s said, Forming his funeral pyre. Let’s agree, I admit Lucilius was pleasant and witty, more polished Than a maker of rough forms the Greeks never touched And than the crowd of older poets: but he, had he Happened to be destined to live in our age, he too Would have rubbed away, cutting out whatever was Less than perfect, scratching his head as he made His verses, and often biting his nails to the quick. 1.10.72. If you want to write what’s worth a second reading, You must often reverse your stylus, and smooth the wax: Don’t write to amaze the crowd, be content with the few. Are you mad enough to want your poems mouthed in school? Not I: as proud Arbuscula said when they hissed her act, ‘It’s fine so long as the knights applaud’: she scorned the rest. Should I bother about that louse Pantilius, should I Be tortured by Demetrius’ sneers behind my back, Or that fool Fannius’ attack, Hermogenes’ sponge? Only let Plotius commend me, and VariusMaecenas, Virgil, Valgius, and the best of men Octavius, Fuscus: let the Viscus brothers praise! And I can name you Pollio, without flattery, And you, and your brother, Messalla, and you, Bibulus, Servius, and you my honest Furnius, And many another learned friend, I’m aware I omit: and I’d like these verses, such as they are, To please them, grieved if they delight them less than I Hope. But you Demetrius, you Tigellius, go carp Among the armchairs of those female disciples! Go boy, quickly, add these lines to my little book. |
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9. Horace, Odes, 1.1, 1.24.5-1.24.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 81, 82 | 1.1. THE DEDICATION: TO MAECENAS Maecenas, descendant of royal ancestors, O my protector, and my sweet glory, some are delighted by showers of dust, Olympic dust, over their chariots, they are raised to the gods, as Earth’s masters, by posts clipping the red-hot wheels, by noble palms: this man, if the fickle crowd of Citizens compete to lift him to triple honours: that one, if he’s stored away in his granary whatever he gleaned from the Libyan threshing. The peasant who loves to break clods in his native fields, won’t be tempted, by living like Attalus, to sail the seas, in fear, in a Cyprian boat. The merchant afraid of the African winds as they fight the Icarian waves, loves the peace and the soil near his town, but quickly rebuilds his shattered ships, unsuited to poverty. There’s one who won’t scorn cups of old Massic, nor to lose the best part of a whole day lying under the greenwood tree, or softly close to the head of sacred waters. Many love camp, and the sound of trumpets mixed with the horns, and the warfare hated by mothers. The hunter, sweet wife forgotten, stays out under frozen skies, if his faithful hounds catch sight of a deer, or a Marsianwild boar rampages, through his close meshes. But the ivy, the glory of learned brows, joins me to the gods on high: cool groves, and the gathering of light nymphs and satyrs, draw me from the throng, if Euterpe the Musewon’t deny me her flute, and Polyhymniawon’t refuse to exert herself on her Lesbian lyre. And if you enter me among all the lyric poets, my head too will be raised to touch the stars. |
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10. Vergil, Eclogues, 1.44 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 214 | 1.44. or rich cheese pressed for the unthankful town, |
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| 11. Horace, Letters, 1.1.4, 2.2.50 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154, 216 |
| 12. Juvenal, Satires, 10.356 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154 |
13. Diogenes Laertius, Lives of The Philosophers, 10.136 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 82 | 10.136. He differs from the Cyrenaics with regard to pleasure. They do not include under the term the pleasure which is a state of rest, but only that which consists in motion. Epicurus admits both; also pleasure of mind as well as of body, as he states in his work On Choice and Avoidance and in that On the Ethical End, and in the first book of his work On Human Life and in the epistle to his philosopher friends in Mytilene. So also Diogenes in the seventeenth book of his Epilecta, and Metrodorus in his Timocrates, whose actual words are: Thus pleasure being conceived both as that species which consists in motion and that which is a state of rest. The words of Epicurus in his work On Choice are: Peace of mind and freedom from pain are pleasures which imply a state of rest; joy and delight are seen to consist in motion and activity. |
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| 15. Epicurus, Kuriai Doxai, 15 Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 153 |
| 16. Philodemus, On Wealth, 53.2-53.5 Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 216 |
| 17. Philodemus, On Choices And Avoidances, 5.4-5.11, 22.17-22.22 Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 82, 153 |
| 18. Philodemus, On Gratitude, 11.18 Tagged with subjects: •contentment, theme of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154 |
| 19. Terence, Brothers, 870-871 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 153 |
| 20. Philodemus, On Envy, fr. 12.1, fr. 12.4-5, fr. 12.5, fr. 16.1 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 83 |
| 21. Epicurus, Letter To Menoeceus, 128, 130-131, 133 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 153 |
