Tiresias: The Ancient Mediterranean Religions Source Database

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Epicurus, Kuriai Doxai, 1
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1. Cicero, Tusculan Disputations, 1.83, 3.28, 3.52, 3.59, 3.76 (2nd cent. BCE - 1st cent. BCE) 1.83. fit enim ad punctum temporis. Illud angit vel potius excruciat, discessus ab omnibus is quae sunt bona in vita . vide ne a malis nea malis K ( fuit m vel ni) dici verius possit. quid ego nunc lugeam vitam hominum? vere et iure possum; sed quid necesse est, cum id agam ne post mortem miseros nos putemus fore, etiam vitam efficere deplorando miseriorem? fecimus hoc in eo libro, in quo nosmet ipsos, quantum potuimus, consolati sumus. a malis igitur mors abducit, non a bonis, verum si sqq. Val. Max 8, 9 ext. 3 quaerimus. et quidem hoc ecquidem GRV h q dĕ (= haec quidem) K 1 (hoc quidem ss. 2 ) a Cyrenaico Hegesia he gesia R 1 sic copiose disputatur, ut is a rege Ptolomaeo ptolomeo K ptholomeo GV prohibitus esse dicatur illa in scholis dicere, quod quod V 2 s quo X multi is auditis mortem sibi ipsi consciscerent. -scerent in r. V c 3.28. Atque hoc quidem perspicuum est, tum tum add. G 2 aegritudinem existere, cum quid ita visum sit, ut magnum quoddam malum adesse et urgere videatur. Epicuro autem placet opinionem mali aegritudinem esse ea ante esse add. V 2 natura, esse, ea natura Usen. Ep. fr. 444 ( sed cf. 334,14 necesse esse eqs.) ex opinione pro opinionem Sey. efficere pro esse Bai. cf. quae dixi Herm. XLI 323 ut, quicumque intueatur in aliquod maius malum, si id sibi accidisse opinetur, sit continuo in aegritudine. aegritudinem X Cyrenaici non omni malo malo modo R 1 aegritudinem aegritudine GK 1 effici censent, sed insperato et necopinato malo. est id quidem non mediocre ad aegritudinem augendam: videntur enim omnia repentina graviora. ex hoc et illa iure laudantur: E/go cum genui, tu/m morituros moriturum et huic rei Sen. ad Pol. 11, 2 sci/vi et ei rei Enn. Telam. sc. 312. cf. Hier. epist. 60, 5 su/stuli. Prae/terea praeterea ae in r. V c ad Troia/m cum misi ob de/fendendam Grae/ciam, Sci/bam scibam Fronto p. 217 sciebam me in morti/ferum bellum, no/n in epulas mi/ttere. 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.59. hoc igitur efficitur, ut ex illo necopinato plaga maior sit, non, ut illi putant, ut, cum duobus pares casus evenerint, is modo aegritudine adficiatur, aff. KR cui ille necopinato casus evenerit. Itaque dicuntur non nulli in maerore, cum de hac communi hominum condicione audivissent, ea lege esse nos natos, ut nemo in perpetuum esse posset expers mali, gravius etiam tulisse. quocirca Carneades, ut video nostrum scribere Antiochum, anthiochum KR reprendere reprehendere KV c Chrysippum crysippum X Chr. fr. eth. 487 solebat laudantem Euripideum carmen illud: Eurip. Hypsip. fr. 757 ( S. Eur. ed. Arn. p. 62 ) Morta/lis nemo est que/m non non om. X add. K 2 V c attinga/t attingit W (attigit K) vix recte, cf. Mue. in Seyfferti Laelio p. 143 dolor Morbu/sque; multis multis Lb. multi su/nt humandi li/beri, Rursu/m creandi, mo/rsque mors quae GK (morsquę) R 1 V (s in r. c ) est finita o/mnibus. Quae ge/neri genere X corr. V 3 humano ango/rem nequicquam a/dferunt: adferant V 2 Redde/nda terrae est te/rra, tum tum tam Sey. nam Küh. vita o/mnibus Mete/nda ut fruges. si/c iubet Nece/ssitas. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V
2. Lucretius Carus, On The Nature of Things, 1.44-1.49, 2.646-2.651, 3.1-3.5, 3.59-3.67, 3.830-3.1094, 5.148, 5.1218-5.1240, 6.379-6.422 (1st cent. BCE - 1st cent. BCE)
3. Ovid, Metamorphoses, 1.414-1.415 (1st cent. BCE - missingth cent. CE)
4. Epictetus, Discourses, 3.24.84-3.24.88 (1st cent. CE - 2nd cent. CE)
5. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE)
6. Seneca The Younger, De Consolatione Ad Marciam, 9.2 (1st cent. CE - 1st cent. CE)
7. Seneca The Younger, Letters, 101.10 (1st cent. CE - 1st cent. CE)
8. Galen, On The Doctrines of Hippocrates And Plato, 4.7.7 (2nd cent. CE - 3rd cent. CE)
9. Sextus, Against The Mathematicians, 9.43-9.47 (2nd cent. CE - 3rd cent. CE)
10. Diogenes Laertius, Lives of The Philosophers, 10.139 (3rd cent. CE - 3rd cent. CE) 10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
11. Epicurus, Letter To Herodotus, 47.1, 59.7, 62.4, 62.7
12. Epicurus, Kuriai Doxai, 2
13. Vergil, Georgics, 1.62-1.63, 1.145-1.146 1.62. Which twice the sunshine, twice the frost has felt; 1.63. Ay, that's the land whose boundless harvest-crop 1.145. Holds all the country, whence the hollow dyke 1.146. Sweat steaming vapour?

Subjects of this text:

subject	book bibliographic info
ambition,lucretius,ambition is due to fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
anticipation of misfortune,cyrenaics on unexpected	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
anticipation of misfortune,posidonius	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
antiochus of rhodes	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
aristippus,cyrenaic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
authority,,oral-traditional	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
authority,,pagan sources,decline of non-intellectual authority in	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
authority,,prophetic or revelatory	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
authority	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
avarice,lucretius,due to fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
boethius of sidon	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
cicero	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 236
consolation writings,is it bad or merely unexpected?	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
cyrenaics,anticipate misfortune	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
epicureans,against fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
epicurus,authority in the de rerum natura	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 236
epicurus,theology	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 236
epicurus/epicureanism	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
epicurus and epicureans	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
hegesias,cyrenaic,death an escape	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
irwin,terry	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
jupiter	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
kyriae doxai (epicurus)	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
lucretius,devotion to epicurus	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 236
lucretius,epicurean,against fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
lucretius,theology	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 236
lucretius	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
metamorphoses,deucalion and pyrrha	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
nappa,christopher	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
obsolescence of oracles (plutarch)	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
oral-traditional authority,,decline of,in pagan sources	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
ovid,and epicurus	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
peripatetics	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
philosophy/philosophical schools,oral tradition,collapse of	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
plutarch	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
posidonius,stoic,and anticipation (proendēmein) of misfortune	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
prophetic or revelatory authority,,decline of,in pagan sources	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
suicide,encouraged,hegesias	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
therapy,techniques see esp.	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
therapy	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
time-lapse,effects of,emotions fade with time,because of reassessment	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
time-lapse,effects of,familiarity in advance has same effect as fading	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
unconscious,cyrenaics	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
vergil,on deucalion in georgics	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 191
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia)'	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236