1. Homer, Odyssey, 1.346-1.347 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 32, 44| 1.346. μῆτερ ἐμή, τί τʼ ἄρα φθονέεις ἐρίηρον ἀοιδὸν 1.347. τέρπειν ὅππῃ οἱ νόος ὄρνυται; οὔ νύ τʼ ἀοιδοὶ | |
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| 2. Hippocrates, The Epidemics, 17.5, 17.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 42 |
3. Xenophon, On Household Management, 1.2, 4.4-4.25, 7.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 35, 36 | 4.4. But what arts, pray, do you advise us to follow, Socrates ? Need we be ashamed of imitating the king of the Persians? For they say that he pays close attention to husbandry and the art of war, holding that these are two of the noblest and most necessary pursuits. 4.5. And do you really believe, Socrates , exclaimed Critobulus on hearing this, that the king of the Persians includes husbandry among his occupations? Perhaps, Critobulus, the following considerations will enable us to discover whether he does so. We allow that he pays close attention to warfare, because he has given a standing order to every governor of the nations from which he receives tribute, to supply maintece for a specified number of horsemen and archers and slingers and light infantry, that they may be strong enough to control his subjects and to protect the country in the event of an invasion; and, 4.5. “And do you really believe, Socrates,” exclaimed Critobulus on hearing this, “that the king of the Persians includes husbandry among his occupations?” “Perhaps, Critobulus, the following considerations will enable us to discover whether he does so. We allow that he pays close attention to warfare, because he has given a standing order to every governor of the nations from which he receives tribute, to supply maintece for a specified number of horsemen and archers and slingers and light infantry, that they may be strong enough to control his subjects and to protect the country in the event of an invasion; and,[6] apart from these, he maintains garrisons in the citadels. Maintece for these is supplied by the governor charged with this duty, and the king annually reviews the mercenaries and all the other troops ordered to be under arms, assembling all but the men in the citadels at the place of muster, as it is called: he personally inspects the men who are near his residence, and sends trusted agents to review those who live far away.[7] The officers, whether commanders of garrisons or of regiments or viceroys, who turn out with a full complement of men and parade them equipped with horses and arms in good condition, he promotes in the scale of honour and enriches with large grants of money; but those officers whom he finds to be neglecting the garrisons or making profit out of them he punishes severely, and appoints others to take their office. These actions, then, seem to us to leave no room for question that he pays attention to warfare.[8] “As for the country, he personally examines so much of it as he sees in the course of his progress through it; and he receives reports from his trusted agents on the territories that he does not see for himself. To those governors who are able to show him that their country is densely populated and that the land is in cultivation and well stocked with the trees of the district and with the crops, he assigns more territory and gives presents, and rewards them with seats of honour. Those whose territory he finds uncultivated and thinly populated either through harsh administration or through contempt or through carelessness, he punishes, and appoints others to take their office.[9] By such action, does he seem to provide less for the cultivation of the land by the inhabitants than for its protection by the garrisons? Moreover, each of these duties is entrusted to a separate class of officers; one class governs the residents and the labourers, and collects tribute from them, the other commands the men under arms and the garrisons. 4.6. apart from these, he maintains garrisons in the citadels. Maintece for these is supplied by the governor charged with this duty, and the king annually reviews the mercenaries and all the other troops ordered to be under arms, assembling all but the men in the citadels at the place of muster, as it is called: he personally inspects the men who are near his residence, and sends trusted agents to review those who live far away. 4.7. The officers, whether commanders of garrisons or of regiments or viceroys, who turn out with a full complement of men and parade them equipped with horses and arms in good condition, he promotes in the scale of honour and enriches with large grants of money; but those officers whom he finds to be neglecting the garrisons or making profit out of them he punishes severely, and appoints others to take their office. These actions, then, seem to us to leave no room for question that he pays attention to warfare. 4.8. As for the country, he personally examines so much of it as he sees in the course of his progress through it; and he receives reports from his trusted agents on the territories that he does not see for himself. To those governors who are able to show him that their country is densely populated and that the land is in cultivation and well stocked with the trees of the district and with the crops, he assigns more territory and gives presents, and rewards them with seats of honour. Cyropaedia, VIII. i. 39. Those whose territory he finds uncultivated and thinly populated either through harsh administration or through contempt or through carelessness, he punishes, and appoints others to take their office. 4.9. By such action, does he seem to provide less for the cultivation of the land by the inhabitants than for its protection by the garrisons? Moreover, each of these duties is entrusted to a separate class of officers; one class governs the residents and the labourers, and collects tribute from them, the other commands the men under arms and the garrisons. 4.10. If the commander of a garrison affords insufficient protection to the country, the civil governor and controller of agriculture denounces the commander, setting out that the inhabitants are unable to work the farms for want of protection. If, on the other hand, the commander brings peace to the farms, and the governor nevertheless causes the land to be sparsely populated and idle, the commander in turn denounces the governor. 4.10. If the commander of a garrison affords insufficient protection to the country, the civil governor and controller of agriculture denounces the commander, setting out that the inhabitants are unable to work the farms for want of protection. If, on the other hand, the commander brings peace to the farms, and the governor nevertheless causes the land to be sparsely populated and idle, the commander in turn denounces the governor.[11] For, roughly speaking, where cultivation is inefficient, the garrisons are not maintained and the tribute cannot be paid. Wherever a viceroy is appointed, he attends to both these matters.” At this point Critobulus said:[12] “Well, Socrates, if the Great King does this, it seems to me that he pays as much attention to husbandry as to warfare.”[13] “Yet further,” continued Socrates, “in all the districts he resides in and visits he takes care that there are ‘paradises,’ as they call them, full of all the good and beautiful things that the soil will produce, and in this he himself spends most of his time, except when the season precludes it.”[14] “Then it is of course necessary, Socrates, to take care that these paradises in which the king spends his time shall contain a fine stock of trees and all other beautiful things that the soil produces.” 4.11. For, roughly speaking, where cultivation is inefficient, the garrisons are not maintained and the tribute cannot be paid. Wherever a viceroy is appointed, he attends to both these matters. At this point Critobulus said: 4.12. Well, Socrates , if the Great King does this, it seems to me that he pays as much attention to husbandry as to warfare. 4.13. Yet further, continued Socrates , in all the districts he resides in and visits he takes care that there are paradises, as they call them, full of all the good and beautiful things that the soil will produce, and in this he himself spends most of his time, except when the season precludes it. 4.14. Then it is of course necessary, Socrates , to take care that these paradises in which the king spends his time shall contain a fine stock of trees and all other beautiful things that the soil produces. 4.15. And some say, Critobulus, that when the king makes gifts, he first invites those who have distinguished themselves in war, because it is useless to have broad acres under tillage unless there are men to defend them; and next to them, those who stock and cultivate the land best, saying that even stout-hearted warriors cannot live without the aid of workers. 4.15. “And some say, Critobulus, that when the king makes gifts, he first invites those who have distinguished themselves in war, because it is useless to have broad acres under tillage unless there are men to defend them; and next to them, those who stock and cultivate the land best, saying that even stout-hearted warriors cannot live without the aid of workers.[16] There is a story that Cyrus, lately the most illustrious of princes, once said to the company invited to receive his gifts, ‘I myself deserve to receive the gifts awarded in both classes; for I am the best at stocking land and the best at protecting the stock.’”[17] “Well, if Cyrus said that, Socrates, he took as much pride in cultivating and stocking land as in being a warrior.”[18] “Yes, and, upon my word, if Cyrus had only lived, it seems that he would have proved an excellent ruler. One of the many proofs that he has given of this is the fact that, when he was on his way to fight his brother for the throne, it is said that not a man deserted from Cyrus to the king, whereas tens of thousands deserted from the king to Cyrus.[19] I think you have one clear proof of a ruler's excellence, when men obey him willingly and choose to stand by him in moments of danger. Now his friends all fought at his side and fell at his side to a man, fighting round his body, with the one exception of Ariaeus, whose place in the battle was, in point of fact, on the left wing. 4.16. There is a story that Cyrus , lately the most illustrious of princes, once said to the company invited to receive his gifts, I myself deserve to receive the gifts awarded in both classes; for I am the best at stocking land and the best at protecting the stock. 4.17. Well, if Cyrus said that, Socrates , he took as much pride in cultivating and stocking land as in being a warrior. 4.18. Yes, and, upon my word, if Cyrus had only lived, it seems that he would have proved an excellent ruler. One of the many proofs that he has given of this is the fact that, when he was on his way to fight his brother for the throne, it is said that not a man deserted from Cyrus to the king, whereas tens of thousands deserted from the king to Cyrus . 4.19. I think you have one clear proof of a ruler’s excellence, when men obey him willingly Mem III. iii. 9. and choose to stand by him in moments of danger. Now his friends all fought at his side and fell at his side to a man, fighting round his body, with the one exception of Ariaeus, whose place in the battle was, in point of fact, on the left wing. Anabasis, I. ix. 31. Ariaeus fled when he saw that Cyrus had fallen. 4.20. Further, the story goes that when Lysander came to him bringing the gifts form the allies, this Cyrus showed him various marks of friendliness, as Lysander himself related once to a stranger at Megara , adding besides that Cyrus personally showed him round his paradise at Sardis . 4.20. “Further, the story goes that when Lysander came to him bringing the gifts from the allies, this Cyrus showed him various marks of friendliness, as Lysander himself related once to a stranger at Megara, adding besides that Cyrus personally showed him round his paradise at Sardis.[21] Now Lysander admired the beauty of the trees in it, the accuracy of the spacing, the straightness of the rows, the regularity of the angles and the multitude of the sweet scents that clung round them as they walked; and for wonder of these things he cried, ‘Cyrus, I really do admire all these lovely things, but I am far more impressed with your agent's skill in measuring and arranging everything so exactly.’[22] Cyrus was delighted to hear this and said: ‘Well, Lysander, the whole of the measurement and arrangement is my own work, and I did some of the planting myself.’[23] ‘What, Cyrus?’ exclaimed Lysander, looking at him, and marking the beauty and perfume of his robes, and the splendour of the necklaces and bangles and other jewels that he was wearing; ‘did you really plant part of this with your own hands?’[24] ‘Does that surprise you, Lysander?’ asked Cyrus in reply. ‘I swear by the Sun-god that I never yet sat down to dinner when in sound health, without first working hard at some task of war or agriculture, or exerting myself somehow.’ “Lysander himself declared, I should add, that on hearing this, he congratulated him in these words: ‘I think you deserve your happiness, Cyrus, for you earn it by your virtues.’” 4.21. Now Lysander admired the beauty of the trees in it, the accuracy of the spacing, the straightness of the rows, the regularity of the angles and the multitude of the sweet scents that clung round them as they walked; and for wonder of these things he cried, Cyrus , I really do admire all these lovely things, but I am far more impressed with your agent’s skill in measuring and arranging everything so exactly. 4.22. Cyrus was delighted to hear this and said: Well, Lysander , the whole of the measurement and arrangement is my own work, and I did some of the planting myself. 4.23. What, Cyrus ? exclaimed Lysander, looking at him, and marking the beauty and perfume of his robes, and the splendour of the necklaces and bangles and other jewels that he was wearing; did you really plant part of this with your own hands? 4.24. Does that surprise you, Lysander? asked Cyrus in reply. I swear by the Sun-god that I never yet sat down to dinner when in sound health, without first working hard at some task of war or agriculture, or exerting myself somehow. 4.25. Lysander himself declared, I should add, that on hearing this, he congratulated him in these words: I think you deserve your happiness, Cyrus, for you earn it by your virtues. |
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4. Euripides, Phoenician Women, 555 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 49| 555. οὔτοι τὰ χρήματ' ἴδια κέκτηνται βροτοί, | 555. Mortals indeed have no possessions of their own; we hold the management of the gods’ property; and when they will, they take it back again. Prosperity is not secure, but as transient as the day. |
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| 5. Aristotle, Politics, 1257b17-1258a14, 1258a1-15 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 84 |
| 6. Bion Proconnesius 3. Jh. N. Chr, Fragments, f17, f16a (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 32 |
| 7. Plautus, Bacchides, 67 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 40 |
| 8. Plautus, Pseudolus, 371 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 40 |
| 9. Philodemus, De Oeconomia, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 10.28-11.3, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 11.39, 11.40, 11.41, 12.7, 12.8, 12.9, 12.16, 12.17, 12.18, 12.19, 12.27, 12.40, 12.41, 13.8, 13.9, 13.10, 13.11, 13.20, 13.21, 13.22, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 15.3, 15.4, 15.5, 15.6, 15.45-16.4, 16.4, 16.5, 16.6, 16.7, 16.8, 16.35, 16.36, 16.37, 16.38, 16.39, 16.44, 16.44-17.2, 16.45, 16.46, 17.2, 17.3, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 23.32, 23.33, 23.34, 23.35, 23.36, 24.41-25.4, 25.1, 25.12, 25.13, 25.14, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 27.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 35 |
| 10. Philodemus, De Libertate Dicendi, fr. 14.5-10, fr. 28.8-10, fr. 28.1-12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 28 |
| 11. Philodemus of Gadara, De Ira \ , 8.31-8.32, 19.20-19.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33 |
| 12. Cicero, Letters To His Friends, 7.6-7.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean •economics, epicurean, and pleasure/pain Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 30 |
13. Cicero, On Duties, 1.128, 1.134-1.137, 1.151, 2.87 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of •economics, epicurean, divergences from epicurean mainstream Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 36, 39, 43, 48| 1.128. Nec vero audiendi sunt Cynici, aut si qui filerunt Stoici paene Cynici, qui reprehendunt et irrident, quod ea, quae turpia non sint, verbis flagitiosa ducamus, illa autem, quae turpia sint, nominibus appellemus suis. Latrocinari, fraudare, adulterare re turpe est, sed dicitur non obscene; liberis dare operam re honestum est, nomine obscenum; pluraque in ear sententiam ab eisdem contra verecundiam disputantur. Nos autem naturam sequamur et ab omni, quod abhorret ab oculorum auriumque approbatione, fugiamus; status incessus, sessio accubitio, vultus oculi manuum motus teneat illud decorum. 1.136. Sed quo modo in omni vita rectissime praecipitur, ut perturbationes fugiamus, id est motus animi nimios rationi non optemperantes, sic eius modi motibus sermo debet vacare, ne aut ira exsistat aut cupiditas aliqua aut pigritia aut ignavia aut tale aliquid appareat, maximeque curandum est, ut eos, quibuscum sermonem conferemus, et vereri et diligere videamur. Obiurgationes etiam non numquam incidunt necessariae, in quibus utendum est fortasse et vocis contentione maiore et verborum gravitate acriore, id agendum etiam, ut ea facere videamur irati. Sed, ut ad urendum et secandum, sic ad hoc genus castigandi raro invitique veniemus nec umquam nisi necessario, si nulla reperietur alia medicina; sed tamen ira procul absit,cum qua nihil recte fieri, nihil considerate potest. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. 2.87. Res autem famniliaris quaeri debet iis rebus, a quibus abest turpitude, conservari autem diligentia et parsimonia, eisdem etiam rebus augeri. Has res commodissime Xenophon Socraticus persecutus est in eo libro, qui Oeconomicus inscribitur, quem nos, ista fere aetate cum essemus, qua es tu nunc, e Graeco in Latinum convertimus. Sed toto hoc de genere, de quaerenda, de collocanda pecunia (vellem etiam de utenda), commodius a quibusdam optimis viris ad Ianum medium sedentibus quam ab ullis philosophis ulla in schola disputatur. Sunt tamen ea cognoscenda; pertinent enim ad utilitatem, de qua hoc libro disputatum est. | 1.128. But we should give no heed to the Cynics (or to some Stoics who are practically Cynics) who censure and ridicule us for holding that the mere mention of some actions that are not immoral is shameful, while other things that are immoral we call by their real names. Robbery, fraud, and adultery, for example, are immoral in deed, but it is not indecent to name them. To beget children in wedlock is in deed morally right; to speak of it is indecent. And they assail modesty with a great many other arguments to the same purport. But as for us, let us follow Nature and shun everything that is offensive to our eyes or our ears. So, in standing or walking, in sitting or reclining, in our expression, our eyes, or the movements of our hands, let us preserve what we have called "propriety." < 1.136. But as we have a most excellent rule for every phase of life, to avoid exhibitions of passion, that is, mental excitement that is excessive and uncontrolled by reason; so our conversation ought to be free from such emotions: let there be no exhibition of anger or inordinate desire, of indolence or indifference, or anything of the kind. We must also take the greatest care to show courtesy and consideration toward those with whom we converse. It may sometimes happen that there is need of administering reproof. On such occasions we should, perhaps, use a more emphatic tone of voice and more forcible and severe terms and even assume an appearance of being angry. But we shall have recourse to this sort of reproof, as we do to cautery and amputation, rarely and reluctantly â never at all, unless it is unavoidable and no other remedy can be discovered. We may seem angry, but anger should be far from us; for in anger nothing right or judicious can be done. < 1.151. But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â medicine and architecture, for example, and teaching â these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. 2.87. As for property, it is a duty to make money, but only by honourable means; it is a duty also to save it and increase it by care and thrift. These principles Xenophon, a pupil of Socrates, has set forth most happily in his book entitled "Oeconomicus." When I was about your present age, I translated it from the Greek into Latin. But this whole subject of acquiring money, investing money (I wish I could include also spending money), is more profitably discussed by certain worthy gentlemen on "Change" than could be done by any philosophers of any school. For all that, we must take cognizance of them for they come fitly under the head of expediency, and that is the subject of the present book. < |
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14. Cicero, On The Nature of The Gods, 1.44 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 46 | 1.44. Here, then, you see the foundation of this question clearly laid; for since it is the constant and universal opinion of mankind, independent of education, custom, or law, that there are Gods, it must necessarily follow that this knowledge is implanted in our minds, or, rather, innate in us. That opinion respecting which there is a general agreement in universal nature must infallibly be true; therefore it must be allowed that there are Gods; for in this we have the concurrence, not only of almost all philosophers, but likewise of the ignorant and illiterate. It must be also confessed that the point is established that we have naturally this idea, as I said before, or prenotion, of the existence of the Gods. As new things require new names, so that prenotion was called πρόληψις by Epicurus; an appellation never used before. On the same principle of reasoning, we think that the Gods are happy and immortal; for that nature which hath assured us that there are Gods has likewise imprinted in our minds the knowledge of their immortality and felicity; and if so, what Epicurus hath declared in these words is true: "That which is eternally happy cannot be burdened with any labor itself, nor can it impose any labor on another; nor can it be influenced by resentment or favor: because things which are liable to such feelings must be weak and frail." We have said enough to prove that we should worship the Gods with piety, and without superstition, if that were the only question. For the superior and excellent nature of the Gods requires a pious adoration from men, because it is possessed of immortality and the most exalted felicity; for whatever excels has a right to veneration, and all fear of the power and anger of the Gods should be banished; for we must understand that anger and affection are inconsistent with the nature of a happy and immortal being. These apprehensions being removed, no dread of the superior powers remains. To confirm this opinion, our curiosity leads us to inquire into the form and life and action of the intellect and spirit of the Deity. 1.44. You see therefore that the foundation (for such it is) of our inquiry has been well and truly laid. For the belief in the gods has not been established by authority, custom or law, but rests on the uimous and abiding consensus of mankind; their existence is therefore a necessary inference, since we possess an instinctive or rather an innate concept of them; but a belief which all men by nature share must necessarily be true; therefore it must be admitted that the gods exist. And since this truth is almost universally accepted not only among philosophers but also among the unlearned, we must admit it as also being an accepted truth that we possess a 'preconception,' as I called it above, or 'prior notion,' of the gods. (For we are bound to employ novel terms to denote novel ideas, just as Epicurus himself employed the word prolepsis in a sense in which no one had ever used it before.) |
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15. Cicero, On Laws, 1.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean •economics, epicurean, and pleasure/pain •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 29, 39 | 1.39. For the rest, who indulged their appetites and pampered their passions, pursuing some objects and avoiding others, for no other reason than their amount of gratification or annoyance, though they sometimes speak truth, as we candidly allow, -- let them talk in their own gardens, and let them retire from all the political debates respecting the interests of the state, of which they know nothing, nor, indeed, care to know. As to that new academy of which Arcesilas and Carneades are the leaders, and who attack all sects and parties, we implore them not to interrupt us in our present discussion; for if they invade us on these subjects in which our minds are thoroughly familiar and resolved, they will seek their own ruin. But I, who wish rather to please, dare not excite their resentment; for in questions of this nature, we would fain proceed without any mixture of sophistry or anger; and any defects in our arguments, may surely be expiated without such fumigations as the invectives of criticism. ATTICUS: As you use the word 'expiation,' permit me to enquire what views you entertain respecting the justice of punishment, where laws have been broken and violated. Do you think such offences against laws can be expiated without enforcing the penalty, either directly or indirectly? MARCUS: I think not. I conceive there is no other expiation for the crimes and impieties of men. The guilty therefore must pay the penalty, and bear the punishment. The retributions they undergo are not so much those inflicted by courts of justice, which were not always in being, do not exist at present in many places, and even where established, are frequently biased and partial; but the retributions I principally intend are those of conscience. The Furies pursue and torment them, not with their burning torches, as the poets feign, but by remorse and the tortures arising from guilt. Was it the fear of punishment, and not the nature of the thing itself that ought to restrain mankind from wickedness, what, I would ask, could give villains the least uneasiness, abstracting from all fears of this kind? And yet none of them was ever so audaciously impudent, but he endeavoured to justify what he had done by some law of nature, denied the fact, or else pretended a just sorrow for it. Now if the wicked have the confidence to appeal to these laws, with what profound respect ought good men to treat them? There is the greater need, therefore, of insisting on the natural and unavoidable penalties of conscience. For if either direct punishment, or the fear of it, was what deterred from a vicious course of life, and not the turpitude of the thing itself, then none could he guilty of injustice, in a moral sense, and the greatest offenders ought rather to be called imprudent than wicked. |
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16. Cicero, On The Ends of Good And Evil, 1.31, 1.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 46, 84| 1.31. Sunt autem quidam e nostris, qui haec subtilius velint tradere et negent satis esse quid bonum sit aut quid malum sensu iudicari, sed animo etiam ac ratione intellegi posse et voluptatem ipsam per se esse expetendam et dolorem ipsum per se esse fugiendum. esse. Et fugiendum itaque aiunt (om. expetendam et dolorem ipsum per se esse cf. ad p. 12, 5) R itaque aiunt hanc quasi naturalem atque insitam in animis nostris inesse notionem, ut alterum esse appetendum, alterum asperdum sentiamus. Alii autem, quibus ego assentior, cum a philosophis compluribus permulta dicantur, cur nec voluptas in bonis sit numeranda nec in malis dolor, non existimant oportere nimium nos causae confidere, sed et argumentandum et accurate disserendum et rationibus conquisitis de voluptate et dolore disputandum putant. 1.65. Restat locus huic disputationi vel maxime necessarius de amicitia, quam, si voluptas summum sit bonum, affirmatis nullam omnino fore. de qua Epicurus quidem ita dicit, omnium rerum, quas ad beate vivendum sapientia comparaverit, nihil esse maius amicitia, nihil uberius, nihil iucundius. nec vero hoc hoc hos A 1 BER oratione solum, sed multo magis vita et factis et moribus comprobavit. quod quam magnum sit fictae veterum fabulae declarant, in quibus tam multis tamque variis ab ultima antiquitate repetitis tria vix amicorum paria reperiuntur, ut ad Orestem pervenias profectus a Theseo. at vero Epicurus una in domo, et ea quidem angusta, quam magnos quantaque amoris conspiratione consentientis tenuit amicorum greges! quod fit etiam nunc ab Epicureis. sed ad rem redeamus; de hominibus dici non necesse est. | |
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| 17. Cicero, On Friendship, 20, 69-70, 72-74, 71 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 48 |
| 18. Terence, The Eunuch, 249-253, 248 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 182 |
| 19. Philodemus, Epigrams, 21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 51 |
20. Lucretius Carus, On The Nature of Things, 1.40-1.43, 1.140-1.141, 3.978-3.1023, 5.82, 5.1028-5.1090 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of •economics, epicurean, divergences from epicurean mainstream Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 35, 43, 49, 51, 84| 1.40. funde petens placidam Romanis, incluta, pacem; 1.41. nam neque nos agere hoc patriai tempore iniquo 1.42. possumus aequo animo nec Memmi clara propago 1.43. talibus in rebus communi desse saluti. 1.140. sed tua me virtus tamen et sperata voluptas 1.141. suavis amicitiae quemvis efferre laborem 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 5.82. nam bene qui didicere deos securum agere aevom, 5.1028. At varios linguae sonitus natura subegit 5.1029. mittere et utilitas expressit nomina rerum, 5.1030. non alia longe ratione atque ipsa videtur 5.1031. protrahere ad gestum pueros infantia linguae, 5.1032. cum facit ut digito quae sint praesentia monstrent. 5.1033. sentit enim vim quisque suam quod possit abuti. 5.1034. cornua nata prius vitulo quam frontibus extent, 5.1035. illis iratus petit atque infestus inurget. 5.1036. at catuli pantherarum scymnique leonum 5.1037. unguibus ac pedibus iam tum morsuque repugt, 5.1038. vix etiam cum sunt dentes unguesque creati. 5.1039. alituum porro genus alis omne videmus 5.1040. fidere et a pennis tremulum petere auxiliatum. 5.1041. proinde putare aliquem tum nomina distribuisse 5.1042. rebus et inde homines didicisse vocabula prima, 5.1043. desiperest. nam cur hic posset cuncta notare 5.1044. vocibus et varios sonitus emittere linguae, 5.1045. tempore eodem alii facere id non quisse putentur? 5.1046. praeterea si non alii quoque vocibus usi 5.1047. inter se fuerant, unde insita notities est 5.1048. utilitatis et unde data est huic prima potestas, 5.1049. quid vellet facere ut sciret animoque videret? 5.1050. cogere item pluris unus victosque domare 5.1051. non poterat, rerum ut perdiscere nomina vellent. 5.1052. nec ratione docere ulla suadereque surdis, 5.1053. quid sit opus facto, facilest; neque enim paterentur 5.1054. nec ratione ulla sibi ferrent amplius auris 5.1055. vocis inauditos sonitus obtundere frustra. 5.1056. postremo quid in hac mirabile tantoperest re, 5.1057. si genus humanum, cui vox et lingua vigeret, 5.1058. pro vario sensu varia res voce notaret? 5.1059. cum pecudes mutae, cum denique saecla ferarum 5.1060. dissimilis soleant voces variasque ciere, 5.1061. cum metus aut dolor est et cum iam gaudia gliscunt. 5.1062. quippe et enim licet id rebus cognoscere apertis. 5.1063. inritata canum cum primum magna Molossum 5.1064. mollia ricta fremunt duros nudantia dentes, 5.1065. longe alio sonitu rabies re stricta minatur, 5.1066. et cum iam latrant et vocibus omnia complent; 5.1067. at catulos blande cum lingua lambere temptant 5.1068. aut ubi eos lactant, pedibus morsuque potentes 5.1069. suspensis teneros imitantur dentibus haustus, 5.1070. longe alio pacto gannitu vocis adulant, 5.1071. et cum deserti baubantur in aedibus, aut cum 5.1072. plorantis fugiunt summisso corpore plagas. 5.1073. denique non hinnitus item differre videtur, 5.1074. inter equas ubi equus florenti aetate iuvencus 5.1075. pinnigeri saevit calcaribus ictus Amoris 5.1076. et fremitum patulis sub naribus edit ad arma, 5.1077. et cum sic alias concussis artibus hinnit? 5.1078. postremo genus alituum variaeque volucres, 5.1079. accipitres atque ossifragae mergique marinis 5.1080. fluctibus in salso victum vitamque petentes, 5.1081. longe alias alio iaciunt in tempore voces, 5.1082. et quom de victu certant praedaque repugt. 5.1083. et partim mutant cum tempestatibus una 5.1084. raucisonos cantus, cornicum ut saecla vetusta 5.1085. corvorumque gregis ubi aquam dicuntur et imbris 5.1086. poscere et inter dum ventos aurasque vocare. 5.1087. ergo si varii sensus animalia cogunt, 5.1088. muta tamen cum sint, varias emittere voces, 5.1089. quanto mortalis magis aequumst tum potuisse 5.1090. dissimilis alia atque alia res voce notare! | 3.978. And, verily, those tortures said to be In Acheron, the deep, they all are ours Here in this life. No Tantalus, benumbed With baseless terror, as the fables tell, Fears the huge boulder hanging in the air: But, rather, in life an empty dread of Gods Urges mortality, and each one fears Such fall of fortune as may chance to him. Nor eat the vultures into TityusProstrate in Acheron, nor can they find, Forsooth, throughout eternal ages, aught To pry around for in that mighty breast. However hugely he extend his bulk- Who hath for outspread limbs not acres nine, But the whole earth- he shall not able be To bear eternal pain nor furnish food From his own frame forever. But for us A Tityus is he whom vultures rend Prostrate in love, whom anxious anguish eats, Whom troubles of any unappeased desires Asunder rip. We have before our eyes Here in this life also a SisyphusIn him who seeketh of the populace The rods, the axes fell, and evermore Retires a beaten and a gloomy man. For to seek after power- an empty name, Nor given at all- and ever in the search To endure a world of toil, O this it is To shove with shoulder up the hill a stone Which yet comes rolling back from off the top, And headlong makes for levels of the plain. Then to be always feeding an ingrate mind, Filling with good things, satisfying never- As do the seasons of the year for us, When they return and bring their progenies And varied charms, and we are never filled With the fruits of life- O this, I fancy, 'tis To pour, like those young virgins in the tale, Waters into a sieve, unfilled forever. . . . . . . Cerberus and Furies, and that Lack of Light . . . . . . Tartarus, out-belching from his mouth the surge of horrible heat- the which are nowhere, nor Indeed can be: but in this life is fear of retributions just and expiations For evil acts: the dungeon and the leap From that dread rock of infamy, the stripes, The executioners, the oaken rack, The iron plates, bitumen, and the torch. And even though these are absent, yet the mind, With a fore-fearing conscience, plies its goads And burns beneath the lash, nor sees meanwhile What terminus of ills, what end of pine Can ever be, and feareth lest the same But grow more heavy after death. of truth, The life of fools is Acheron on earth. 5.1028. But nature 'twas Urged men to utter various sounds of tongue And need and use did mould the names of things, About in same wise as the lack-speech years Compel young children unto gesturings, Making them point with finger here and there At what's before them. For each creature feels By instinct to what use to put his powers. Ere yet the bull-calf's scarce begotten horns Project above his brows, with them he 'gins Enraged to butt and savagely to thrust. But whelps of panthers and the lion's cubs With claws and paws and bites are at the fray Already, when their teeth and claws be scarce As yet engendered. So again, we see All breeds of winged creatures trust to wings And from their fledgling pinions seek to get A fluttering assistance. Thus, to think That in those days some man apportioned round To things their names, and that from him men learned Their first nomenclature, is foolery. For why could he mark everything by words And utter the various sounds of tongue, what time The rest may be supposed powerless To do the same? And, if the rest had not Already one with other used words, Whence was implanted in the teacher, then, Fore-knowledge of their use, and whence was given To him alone primordial faculty To know and see in mind what 'twas he willed? Besides, one only man could scarce subdue An overmastered multitude to choose To get by heart his names of things. A task Not easy 'tis in any wise to teach And to persuade the deaf concerning what 'Tis needful for to do. For ne'er would they Allow, nor ne'er in anywise endure Perpetual vain dingdong in their ears of spoken sounds unheard before. And what, At last, in this affair so wondrous is, That human race (in whom a voice and tongue Were now in vigour) should by divers words Denote its objects, as each divers sense Might prompt?- since even the speechless herds, aye, since The very generations of wild beasts Are wont dissimilar and divers sounds To rouse from in them, when there's fear or pain, And when they burst with joys. And this, forsooth, 'Tis thine to know from plainest facts: when first Huge flabby jowls of mad Molossian hounds, Baring their hard white teeth, begin to snarl, They threaten, with infuriate lips peeled back, In sounds far other than with which they bark And fill with voices all the regions round. And when with fondling tongue they start to lick Their puppies, or do toss them round with paws, Feigning with gentle bites to gape and snap, They fawn with yelps of voice far other then Than when, alone within the house, they bay, Or whimpering slink with cringing sides from blows. Again the neighing of the horse, is that Not seen to differ likewise, when the stud In buoyant flower of his young years raves, Goaded by winged Love, amongst the mares, And when with widening nostrils out he snorts The call to battle, and when haply he Whinnies at times with terror-quaking limbs? Lastly, the flying race, the dappled birds, Hawks, ospreys, sea-gulls, searching food and life Amid the ocean billows in the brine, Utter at other times far other cries Than when they fight for food, or with their prey Struggle and strain. And birds there are which change With changing weather their own raucous songs- As long-lived generations of the crowsOr flocks of rooks, when they be said to cry For rain and water and to call at times For winds and gales. Ergo, if divers moods Compel the brutes, though speechless evermore, To send forth divers sounds, O truly then How much more likely 'twere that mortal men In those days could with many a different sound Denote each separate thing. |
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21. Vergil, Georgics, 1.185-1.186 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 49| 1.185. monstra ferunt, populatque ingentem farris acervum 1.186. curculio atque inopi metuens formica senectae. | 1.185. Set mortals on with tools to turn the sod, 1.186. When now the awful groves 'gan fail to bear |
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22. Horace, Odes, 1.1.7, 1.1.16, 1.1.18, 1.11.1-1.11.2, 1.20, 1.31.15-1.31.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 49, 51, 84, 182 | 1.20. HYMN TO DIANA O tender virgins sing, in praise of Diana, and, you boys, sing in praise, of long-haired Apollo, and of Latona, deeply loved by all-conquering Jove. You girls, she who enjoys the streams and the green leaves of the groves that clothe the cool slopes of Algidus, or dark Erymanthiantrees, or the woods of green Cragus. You boys, sounding as many praises, of Tempeand Apollo’s native isle Delos, his shoulder distinguished by his quiver, and his brother Mercury’s lyre. He’ll drive away sad war, and miserable famine, the plague too, from our people and Caesar our prince, and, moved by all your prayers, send them to Persians and Britons. |
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| 23. Horace, Letters, 1.2.26, 1.4.26-1.4.30, 1.4.39, 1.14.37-1.14.38, 2.2.49-2.2.52 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income •economics, epicurean, economics, philodemus’ account of •economics, epicurean, divergences from epicurean mainstream Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 31, 40, 42, 43 |
24. Horace, Sermones, 1.1.6, 1.1.28-1.1.32, 1.1.38, 1.1.92, 1.5.101, 1.6.7-1.6.8, 1.6.11, 1.6.45-1.6.64, 1.10.54, 2.1.83-2.1.86, 2.2.64-2.2.65, 2.6.4-2.6.5, 2.6.28-2.6.31, 2.6.72-2.6.76, 2.7.118 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of •economics, epicurean, divergences from epicurean mainstream •economics, epicurean •economics, epicurean, acceptable sources of income Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 31, 33, 38, 40, 42, 43, 46, 48, 49, 84, 85 | 1.1.92. So set a limit to greed, and as you gain more Fear poverty less, achieving what you desired, Make an end of your labour, lest you do as did One Ummidius. It’s not a long tale: he was rich, So much so he was forced to weigh his coins: so stingy He dressed no better than a slave: and right to the end He was fearful lest starvation overcome him. Instead a freedwoman cut him in two with an axe, She an indomitable scion of Tyndareus’ race! ‘Do you want me to live, then,’ you say, ‘like NaeviusOr Nomentanus?’ Now you’re setting up a war of opposites. When I order you not to be avaricious I’m not telling you to become an idle spendthrift. Between Visellius’ father-in-law and TanaisThere’s a mean. Measure in everything: in short, there are Certain boundaries, on neither side of which lies Right. I return to the point I first made, that no one’s content In himself, because of greed, but envies all others Who follow different paths, pines that his neighbour’s goatHas fuller udders, and instead of comparing himself With the poorer majority, tries to outdo this man and that. But however he hurries there’s always one richer in front, As when the galloping hooves whisk the chariots away From the gate, the charioteer chasing the vanishing teams, Indifferent to the stragglers he’s leaving behind. So we can rarely find a man who claims to have lived A happy life, who when his time is done is content To go, like a guest at the banquet who is well sated. That will do. Lest you think I’ve pillaged the shelves of bleary-eyed Crispinus, I’ll add not a single word. 1.6.45. I turn again to myself, now, the son of a freedman, Denounced by everyone as ‘the son of a freedman’ Because I’m your close friend now, Maecenas, earlier Because as tribune I commanded a Roman legion. Yet the situations differ, since one who’d begrudge Me honours, shouldn’t begrudge me your friendship, Given you’re careful only to patronise the worthy, Men free of self-seeking. I can’t say I was lucky Enough to win your friendship just by good fortune: It wasn’t luck indeed that revealed you to me: Virgil, The best of men, and Varius, told you what I was. Meeting you face to face, I stuttered a few words, Mute diffidence preventing me saying more. I didn’t claim to be born of a famous father, Or rode a horse round a Tarentine estate, I said what I was. You said little, as is your way, I left: nine months later you recalled me, asking Me to be one of your friends. And I think it’s fine To have pleased you, who separate true from false, Not by a man’s father but by his pure life and heart. |
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25. Seneca The Younger, Letters, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 31 | 6.6. Cleanthes could not have been the express image of Zeno, if he had merely heard his lectures; he shared in his life, saw into his hidden purposes, and watched him to see whether he lived according to his own rules. Plato, Aristotle, and the whole throng of sages who were destined to go each his different way, derived more benefit from the character than from the words of Socrates. It was not the class-room of Epicurus, but living together under the same roof, that made great men of Metrodorus, Hermarchus, and Polyaenus. Therefore I summon you, not merely that you may derive benefit, but that you may confer benefit; for we can assist each other greatly. |
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| 26. Persius, Saturae, 3.98-3.106 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economics, epicurean •economics, epicurean, and pleasure/pain Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 28 |
| 27. Persius, Satires, 3.98-3.106 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economics, epicurean •economics, epicurean, and pleasure/pain Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 28 |
| 28. Juvenal, Satires, 1.77, 1.142-1.143, 4.107, 6.428-6.432 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income •economics, epicurean, and pleasure/pain Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 28, 31 |
| 29. Plutarch, On Stoic Self-Contradictions, 1043e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 47 |
| 30. Plutarch, Against Colotes, 1126e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33, 34 |
| 31. Diogenes Laertius, Lives of The Philosophers, 10.120a, 10.121b, 10.5, 7.7, 10.28, 7.6, 10.119, 10.4, 10.3, 7.8, 4.47, 10.11, 10.10, 7.188, 10.120, 6.69 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 27, 30, 31 |
| 32. Epicurus, Kuriai Doxai, 14-15, 18, 27, 8, 28 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 31, 45 |
| 33. Epicurus, Letter To Menoeceus, 127, 129-131, 128 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 28 |
| 34. Epicurus, Letter To Herodotus, 75-76 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 49 |
| 35. Epicurus, Vatican Sayings, 6.29 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 31, 34, 45 |
| 36. Philodemus, On Wealth, 34.14, 36.11-36.14, 37.11-37.15, 40.8, 43.1, 45.16-45.17, 49.10-49.12 Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 35, 38, 39 |
| 37. Porphyrio, Commentary On Horace, art of poetry ad 1-2 Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 31 |
| 38. Eupolis, Flatterers, 5.172 Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 182 |
| 39. Plautus, The Braggart Soldier, 32-45, 31 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 182 |
| 40. Menander, Grouch, 797-812 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 49 |
| 41. Philodemus, On Envy, fr. 16.1 Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 84 |
| 42. Plautus, Asses, 371 Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 40 |
| 43. Philodemus, On Epicurus And Others, 28-39 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 34 |
| 44. Plutarch, According To Epicurus It Is Impossible To Live Pleasantly, 1097b Tagged with subjects: •economics, epicurean •economics, epicurean, acceptable sources of income •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33, 34 |
| 45. Philodemus, History of The Stoics, 8-9 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33 |
| 46. Anon., Pseudo-Theophrastus, 1344b29-34 Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 36 |
| 47. Philodemus, On Choices And Avoidances, 5.4-5.17, 22.12-22.21 Tagged with subjects: •economics, epicurean, economics, philodemus’ account of Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 44, 45, 85 |
