| 1. Isocrates, To Nicocles, 3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 53 |
| 2. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 160 |
| 3. Crates, Letters, 16, 23 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 181 |
| 4. Theophrastus, Characters, 5, 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Yona (2018) 53 |
| 5. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 53 |
| 6. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 335 |
| 7. Philodemus of Gadara, De Ira \ , 3.13-3.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 164 |
| 8. Cicero, On Friendship, '100, '21, '30, '33, '51, 27, 28, 91, 92, '23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 335 |
9. Cicero, De Finibus, 1.69, 2.82-2.85 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage •epicurus, friendship Found in books: Malherbe et al (2014) 181; Yona (2018) 164, 165 | 2.82. "But this I admit is a digression. Let us return to what you said about friendship. In one of your remarks I seemed to recognize a saying of Epicurus himself, â that friendship cannot be divorced from pleasure, and that it deserves to be cultivated for the reason that without it we cannot live secure and free from alarm, and therefore cannot live agreeably. Enough has been said in answer to this already. You quoted another and a more humane dictum of the more modern Epicureans, which so far as I know was never uttered by the master himself. This was to the effect that, although at the outset we desire a man's friendship for utilitarian reasons, yet when intimacy has grown up we love our friend for his own sake, even if all prospect of pleasure be left out of sight. It is possible to take exception to this on several grounds; still I won't refuse what they give, as it is sufficient for my case and not sufficient for theirs. For it amounts to saying that moral action is occasionally possible, â action prompted by no anticipation or desire of pleasure. 2.83. You further alleged that other thinkers speak of wise men as making a sort of mutual compact to entertain the same sentiments towards their friends as they feel towards themselves; this (you said) was possible, and in fact had often occurred; and it was highly conducive to the attainment of pleasure. If men have succeeded in making this compact, let them make a further compact to love fair-dealing, self-control, and all the virtues, for their own sakes and without reward. If on the other hand we are to cultivate friendships for their results, for profit and utility, if there is to be no affection to render friendship, in and for itself, intrinsically and spontaneously desirable, can we doubt that we shall value land and house-property more than friends? 2.84. It is no good your once again repeating Epicurus's admirable remarks in praise of friendship. I am not asking what Epicurus actually says, but what he can say consistently while holding the theory he professes. 'Friendship is originally sought after from motives of utility.' Well, but surely you don't reckon Triarius here a more valuable asset than the granaries at Puteoli would be if they belonged to you? Cite all the stock Epicurean maxims. 'Friends are a protection.' You can protect yourself; the laws will protect you; ordinary friendships offer protection enough; you will be too powerful to despise as it is, while hatred and envy it will be easy to avoid, â Epicurus gives rules for doing so! And in any case, with so large an income to give away, you can dispense with the romantic sort of friendship that we have in mind; you will have plenty of well-wishers to defend you quite effectively. 2.85. But a confidant, to share your 'grave thoughts or gay' as the saying is, all your secrets and private affairs? Your best confidant is yourself; also you may confide in a friend of the average type. But granting that friendship has the conveniences you mention, what are they compared with the advantages of vast wealth? You see then that although if you measure friendship by the test of its own charm it is unsurpassed in value, by the standard of profit the most affectionate intimacy is outweighed by the rents of a valuable estate. So you must love me yourself, not my possessions, if we are to be genuine friends."But we dwell too long upon the obvious. For when it has been conclusively proved that if pleasure is the sole standard there is no room left either for virtue or for friendship, there is no great need to say anything further. Still I do not want you to think I have failed to answer any of your points, so I will now say a few words in reply to the remainder of your discourse. |
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10. Cicero, On The Ends of Good And Evil, 1.69, 2.82-2.85 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage •epicurus, friendship Found in books: Malherbe et al (2014) 181; Yona (2018) 164, 165| 1.69. Sunt autem quidam Epicurei timidiores paulo contra vestra convicia, nostra convitia V convicia nostra BE sed tamen satis acuti, qui verentur ne, si amicitiam propter nostram voluptatem expetendam putemus, tota amicitia quasi claudicare videatur. itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; voluntates A voluptates R voluptatum NV om. BE voluptatem voluptates R cum autem usus progrediens familiaritatem effecerit, tum amorem efflorescere tantum, ut, etiamsi nulla sit utilitas ex amicitia, tamen ipsi amici propter se ipsos amentur. etenim si loca, si fana, si urbes, si gymnasia, si campum, si canes, si equos, si ludicra si ludicras A 2 si ludicrica R exercendi aut vedi consuetudine consuetudines A consuetudinēs R adamare solemus, quanto id in hominum consuetudine facilius fieri poterit poterit edd. potuerit et iustius? 2.82. Sed haec nihil sane ad rem; illa videamus, quae a te de amicitia dicta sunt. dicta sunt p. 28, 17—30, 26 e quibus Ex quibus NV unum unum p. 29, 4 sqq. mihi videbar ab ipso Epicuro dictum cognoscere, amicitiam a voluptate non posse divelli posse diuelli posset. Satis (rell. om., cf. p. 70, 1) R ob eamque rem colendam esse, quod, quoniam add. Se. (cf. ad p. 31, 25); si sine P. Man. cum sine Mdv. sine ea tuto et sine metu vivi non posset, ne ne Mdv. nec iucunde quidem posset. ne iucunde quidem posset om. B satis est ad hoc responsum. Attulisti aliud aliud p. 30, 5 sqq. humanius horum recentiorum, numquam dictum ab ipso illo, illo ipso BE illo ( om. ipso) Non. quod sciam, horum ... sciam Non. p. 167 primo utilitatis causa amicum expeti, cum autem usus accessisset, tum ipsum amari per se etiam omissa spe voluptatis. voluptatis utilitatis V; in marg. vel utilitatis add. A 2 hoc etsi multimodis multis modis NV reprehendi potest, tamen accipio, quod dant. dat R mihi enim satis est, ipsis non satis. nam aliquando posse recte fieri dicunt nulla expectata nec quaesita quaesita exquisita BE voluptate. 2.83. Posuisti etiam posuisti etiam p. 30, 18 sqq. dicere alios foedus quoddam inter se facere sapientis, ut, quem ad modum sint in se ipsos animati, eodem modo sint erga amicos; id et fieri posse et saepe esse factum et ad voluptates percipiendas perspiciendas ABER maxime pertinere. hoc foedus facere si potuerunt, faciant etiam illud, ut aequitatem, modestiam, virtutes omnes per se ipsas gratis diligant. an an BE at vero, si fructibus et emolumentis et utilitatibus amicitias colemus, si nulla caritas erit, quae faciat amicitiam ipsam sua sponte, vi sua, ex se et propter se expetendam, dubium est, quin fundos et insulas amicis anteponamus? 2.84. Licet hic rursus ea commemores, ea commemores p. 28,19 sqq. quae optimis verbis ab Epicuro de laude amicitiae dicta sunt. non quaero, quid dicat, sed quid convenienter possit rationi rationi possit R et sententiae suae dicere. Utilitatis causa amicitia est quaesita. est quaesita (quesita) ARN 2 V est quaesita est N 1 quesita est BE Num igitur utiliorem tibi hunc Triarium putas esse posse, quam si tua sint Puteolis granaria? gramana ABERN 1 gramina V, N 2 ( ubi a man. poster. adscr. est grana- ria puto) collige omnia, quae soletis: Praesidium praesidium p. 30, 3 amicorum. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. praesidii marg. ed. Cratandr.; praesidium iam contemni non poteris. odium autem et invidiam facile vitabis. ad eas enim res res enim BE ab Epicuro praecepta dantur. et tamen tantis vectigalibus ad liberalitatem liberalitatem ed. Colon. 1467 libertatem utens etiam etiam P. Man. eam (eam N 2 ) sine hac Pyladea amicitia multorum te benivolentia praeclare tuebere et munies. tuebere et munies Mdv. tuebare munies BE et tuebere et munies ARNV At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? 2.85. Tecum optime, deinde etiam cum mediocri amico. sed fac ista esse non inportuna; inportuna A 1 BE, V (imp.); inoportuna (superscr. priore o ab alt. ut videtur man.) A 2 in oportuna N oportuna R quid ad utilitatem tantae pecuniae? vides igitur, si amicitiam sua caritate metiare, nihil esse praestantius, sin emolumento, summas familiaritates praediorum fructuosorum mercede superari. me igitur ipsum ames oportet, non mea, si veri amici futuri sumus. Sed in rebus apertissimis nimium longi sumus. perfecto enim et concluso neque virtutibus neque amicitiis usquam locum esse, si ad voluptatem omnia referantur, nihil praeterea est magnopere dicendum. ac tamen, attamen V ne cui loco non videatur esse responsum, pauca etiam nunc dicam ad reliquam orationem tuam. | 2.82. "But this I admit is a digression. Let us return to what you said about friendship. In one of your remarks I seemed to recognize a saying of Epicurus himself, â that friendship cannot be divorced from pleasure, and that it deserves to be cultivated for the reason that without it we cannot live secure and free from alarm, and therefore cannot live agreeably. Enough has been said in answer to this already. You quoted another and a more humane dictum of the more modern Epicureans, which so far as I know was never uttered by the master himself. This was to the effect that, although at the outset we desire a man's friendship for utilitarian reasons, yet when intimacy has grown up we love our friend for his own sake, even if all prospect of pleasure be left out of sight. It is possible to take exception to this on several grounds; still I won't refuse what they give, as it is sufficient for my case and not sufficient for theirs. For it amounts to saying that moral action is occasionally possible, â action prompted by no anticipation or desire of pleasure. 2.83. You further alleged that other thinkers speak of wise men as making a sort of mutual compact to entertain the same sentiments towards their friends as they feel towards themselves; this (you said) was possible, and in fact had often occurred; and it was highly conducive to the attainment of pleasure. If men have succeeded in making this compact, let them make a further compact to love fair-dealing, self-control, and all the virtues, for their own sakes and without reward. If on the other hand we are to cultivate friendships for their results, for profit and utility, if there is to be no affection to render friendship, in and for itself, intrinsically and spontaneously desirable, can we doubt that we shall value land and house-property more than friends? 2.84. It is no good your once again repeating Epicurus's admirable remarks in praise of friendship. I am not asking what Epicurus actually says, but what he can say consistently while holding the theory he professes. 'Friendship is originally sought after from motives of utility.' Well, but surely you don't reckon Triarius here a more valuable asset than the granaries at Puteoli would be if they belonged to you? Cite all the stock Epicurean maxims. 'Friends are a protection.' You can protect yourself; the laws will protect you; ordinary friendships offer protection enough; you will be too powerful to despise as it is, while hatred and envy it will be easy to avoid, â Epicurus gives rules for doing so! And in any case, with so large an income to give away, you can dispense with the romantic sort of friendship that we have in mind; you will have plenty of well-wishers to defend you quite effectively. 2.85. But a confidant, to share your 'grave thoughts or gay' as the saying is, all your secrets and private affairs? Your best confidant is yourself; also you may confide in a friend of the average type. But granting that friendship has the conveniences you mention, what are they compared with the advantages of vast wealth? You see then that although if you measure friendship by the test of its own charm it is unsurpassed in value, by the standard of profit the most affectionate intimacy is outweighed by the rents of a valuable estate. So you must love me yourself, not my possessions, if we are to be genuine friends."But we dwell too long upon the obvious. For when it has been conclusively proved that if pleasure is the sole standard there is no room left either for virtue or for friendship, there is no great need to say anything further. Still I do not want you to think I have failed to answer any of your points, so I will now say a few words in reply to the remainder of your discourse. |
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| 11. Cicero, In Pisonem, 70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 54 |
| 12. Philodemus, De Libertate Dicendi, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona (2018) 164 |
| 13. Philodemus, Epigrams, 27.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 165 |
| 14. Horace, Letters, 1.7.12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 165 |
| 15. Horace, Odes, 1.1.2, 1.20.5, 3.8.13, 4.11.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 164, 165 |
| 16. Horace, Sermones, 1.1.106, 1.4.106, 1.4.112, 1.4.129, 1.4.135, 1.6.70 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 53, 164, 165 |
| 17. Horace, Epodes, 9.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 165 |
18. Ovid, Ars Amatoria, 1.513-1.522 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 165| 1.513. Munditie placeant, fuscentur corpora Campo: 1.514. rend= 1.515. Lingula ne rigeat, careant rubigine dentes, 1.516. rend= 1.517. Nec male deformet rigidos tonsura capillos: 1.518. rend= 1.519. Et nihil emineant, et sint sine sordibus ungues: 1.520. rend= 1.521. Nec male odorati sit tristis anhelitus oris: 1.522. rend= | |
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| 19. Seneca The Younger, Letters, a b c d\n0 '9.17 '9.17 '9 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •epicurus, friendship Found in books: Malherbe et al (2014) 335 |
| 20. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Yona (2018) 160 |
21. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yona (2018) 54 | 10.13. Apollodorus in his Chronology tells us that our philosopher was a pupil of Nausiphanes and Praxiphanes; but in his letter to Eurylochus, Epicurus himself denies it and says that he was self-taught. Both Epicurus and Hermarchus deny the very existence of Leucippus the philosopher, though by some and by Apollodorus the Epicurean he is said to have been the teacher of Democritus. Demetrius the Magnesian affirms that Epicurus also attended the lectures of Xenocrates.The terms he used for things were the ordinary terms, and Aristophanes the grammarian credits him with a very characteristic style. He was so lucid a writer that in the work On Rhetoric he makes clearness the sole requisite. |
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| 22. Papyri, On Property Management, 25.4 Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 164, 165 |
| 23. Philodemus, On Choices And Avoidances, 14.1, 22.17-22.22 Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 160, 165 |
| 24. Lucian of Samosata, On Parasites, 11 Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 53 |
| 25. Papyri, On Poems, 28.26-28.32 Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 53 |
| 26. Clearchus of Soli, Apud Josephus, C. Ap., 0.626388889 Tagged with subjects: •epicurus, friendship Found in books: Malherbe et al (2014) 181 |
| 27. Epicurus, Vatican Sayings, 23, 29 Tagged with subjects: •nan Found in books: Yona (2018) 54 |
28. Vergil, Georgics, 2.40 Tagged with subjects: •epicurus, on friendship/patronage Found in books: Yona (2018) 164| 2.40. O decus, o famae merito pars maxima nostrae, | |
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| 29. Musonius Rufus, Ep. Pancr., '4, '2 Tagged with subjects: •nan Found in books: Malherbe et al (2014) 181 |
| 30. Ps.-Musonius, Ep. Pancr., '4, '2 Tagged with subjects: •nan Found in books: Malherbe et al (2014) 181 |
