1. Cicero, On The Ends of Good And Evil, 2.7 (2nd cent. BCE - 1st cent. BCE)
2.7. istam voluptatem, inquit, Epicurus ignorat? Non semper, inquam; nam interdum nimis nimis minus R etiam novit, quippe qui testificetur ne intellegere quidem se posse ubi sit aut quod sit ullum bonum praeter illud, quod cibo et potione et aurium delectatione et obscena voluptate capiatur. an haec ab eo non dicuntur? Quasi vero me pudeat, inquit, istorum, aut non possim quem ad modum ea dicantur ostendere! Ego vero non dubito, inquam, quin facile possis, nec est quod te pudeat sapienti adsentiri, qui se unus, quod sciam, sapientem profiteri sit ausus. nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; septem autem illi non suo, sed populorum suffragio omnium nominati sunt. | 2.7. "What then?" he replied; "does not Epicurus recognize pleasure in your sense?" "Not always," said I; "now and then, I admit, he recognizes it only too fully; for he solemnly avows that he cannot even understand what Good there can be or where it can be found, apart from that which is derived from food and drink, the delight of the ears, and the grosser forms of gratification. Do I misrepresent his words?" "Just as if I were ashamed of all that," he cried, "or unable to explain the sense in which it is spoken!" "Oh," said I, "I haven't the least doubt you can explain it with ease. And you have no reason to be ashamed of sharing the opinions of a Wise Man â who stands alone, so far as I am aware, in venturing to arrogate to himself that title. For I do not suppose that Metrodorus himself claimed to be a Wise Man, though he did not care to refuse the compliment when the name was bestowed upon him by Epicurus; while the famous Seven of old received their appellation not by their own votes, but by the universal suffrage of mankind. |
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2. Cicero, On The Nature of The Gods, 1.43 (2nd cent. BCE - 1st cent. BCE)
| 1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement. |
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3. Cicero, Tusculan Disputations, 1.48 (2nd cent. BCE - 1st cent. BCE)
1.48. quae quidem quidem culidem R 1 cogitans soleo solo R 1 saepe mirari non nullorum insolentiam philosophorum, qui naturae cognitionem admirantur eiusque inventori et principi gratias exultantes insultantes K 1 agunt eumque venerantur ut deum; liberatos enim se per eum dicunt gravissimis dominis, terrore sempiterno et diurno ac nocturno anoct. ( pro ac noct.)R metu. quo terrore? quo metu? quae est anus tam delira quae timeat ista, quae vos videlicet, si physica phisica KR Enn. Andr. aechm. 107 non didicissetis, timeretis, Acherunsia acheru sia V templa alta Orci, pallida leti, nubila letio nubila GK 1 (b post o add. K c )R let o nubila V (leto n. B) tenebris loca ? non pudet philosophum in eo gloriari, quod haec non timeat et quod falsa esse cognoverit? e quo intellegi potest, quam acuti natura sint, quoniam haec sine doctrina credituri fuerunt. | |
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4. Lucretius Carus, On The Nature of Things, 1.6-1.9, 1.40, 1.56-1.57, 1.62-1.79, 1.136-1.145, 1.926-1.930, 1.947, 2.1-2.19, 2.33, 2.40-2.49, 2.398-2.399, 2.504, 2.730, 2.1116-2.1117, 3.1-3.10, 3.12-3.30, 3.62-3.63, 3.322, 3.419, 3.995-3.1002, 3.1042-3.1044, 4.1-4.5, 4.22, 4.967-4.968, 4.1058, 4.1133-4.1134, 5.1-5.54, 5.999-5.1010, 5.1020, 5.1120-5.1128, 5.1131-5.1132, 5.1226-5.1232, 6.5-6.6 (1st cent. BCE - 1st cent. BCE)
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5. Vergil, Georgics, 2.455, 3.457-3.458, 4.8-4.50, 4.125-4.146, 4.205, 4.210-4.214, 4.228-4.280 (1st cent. BCE - 1st cent. BCE)
| 2.455. From story up to story. 3.457. So 'neath the seven-starred Hyperborean wain 3.458. The folk live tameless, buffeted with blast 4.8. Slight though the poet's theme, not slight the praise 4.9. So frown not heaven, and Phoebus hear his call. 4.10. First find your bees a settled sure abode 4.11. Where neither winds can enter (winds blow back 4.12. The foragers with food returning home) 4.13. Nor sheep and butting kids tread down the flowers 4.14. Nor heifer wandering wide upon the plain 4.15. Dash off the dew, and bruise the springing blades. 4.16. Let the gay lizard too keep far aloof 4.17. His scale-clad body from their honied stalls 4.18. And the bee-eater, and what birds beside 4.19. And Procne smirched with blood upon the breast 4.20. From her own murderous hands. For these roam wide 4.21. Wasting all substance, or the bees themselve 4.22. Strike flying, and in their beaks bear home, to glut 4.23. Those savage nestlings with the dainty prey. 4.24. But let clear springs and moss-green pools be near 4.25. And through the grass a streamlet hurrying run 4.26. Some palm-tree o'er the porch extend its shade 4.27. Or huge-grown oleaster, that in Spring 4.28. Their own sweet Spring-tide, when the new-made chief 4.29. Lead forth the young swarms, and, escaped their comb 4.30. The colony comes forth to sport and play 4.31. The neighbouring bank may lure them from the heat 4.32. Or bough befriend with hospitable shade. 4.33. O'er the mid-waters, whether swift or still 4.34. Cast willow-branches and big stones enow 4.35. Bridge after bridge, where they may footing find 4.36. And spread their wide wings to the summer sun 4.37. If haply Eurus, swooping as they pause 4.38. Have dashed with spray or plunged them in the deep. 4.39. And let green cassias and far-scented thymes 4.40. And savory with its heavy-laden breath 4.41. Bloom round about, and violet-beds hard by 4.42. Sip sweetness from the fertilizing springs. 4.43. For the hive's self, or stitched of hollow bark 4.44. Or from tough osier woven, let the door 4.45. Be strait of entrance; for stiff winter's cold 4.46. Congeals the honey, and heat resolves and thaws 4.47. To bees alike disastrous; not for naught 4.48. So haste they to cement the tiny pore 4.49. That pierce their walls, and fill the crevice 4.50. With pollen from the flowers, and glean and keep 4.125. Symmetric: this the likelier breed; from these 4.126. When heaven brings round the season, thou shalt strain 4.127. Sweet honey, nor yet so sweet as passing clear 4.128. And mellowing on the tongue the wine-god's fire. 4.129. But when the swarms fly aimlessly abroad 4.130. Disport themselves in heaven and spurn their cells 4.131. Leaving the hive unwarmed, from such vain play 4.132. Must you refrain their volatile desires 4.133. Nor hard the task: tear off the monarchs' wings; 4.134. While these prove loiterers, none beside will dare 4.135. Mount heaven, or pluck the standards from the camp. 4.136. Let gardens with the breath of saffron flower 4.137. Allure them, and the lord of placeName key= 4.138. Priapus, wielder of the willow-scythe 4.139. Safe in his keeping hold from birds and thieves. 4.140. And let the man to whom such cares are dear 4.141. Himself bring thyme and pine-trees from the heights 4.142. And strew them in broad belts about their home; 4.143. No hand but his the blistering task should ply 4.144. Plant the young slips, or shed the genial showers. 4.145. And I myself, were I not even now 4.146. Furling my sails, and, nigh the journey's end 4.205. By settled order ply their tasks afield; 4.210. Others the while lead forth the full-grown young 4.211. Their country's hope, and others press and pack 4.212. The thrice repured honey, and stretch their cell 4.213. To bursting with the clear-strained nectar sweet. 4.214. Some, too, the wardship of the gates befalls 4.228. Not otherwise, to measure small with great 4.229. The love of getting planted in their breast 4.230. Goads on the bees, that haunt old Cecrops' heights 4.231. Each in his sphere to labour. The old have charge 4.232. To keep the town, and build the walled combs 4.233. And mould the cunning chambers; but the youth 4.234. Their tired legs packed with thyme, come labouring home 4.235. Belated, for afar they range to feed 4.236. On arbutes and the grey-green willow-leaves 4.237. And cassia and the crocus blushing red 4.238. Glue-yielding limes, and hyacinths dusky-eyed. 4.239. One hour for rest have all, and one for toil: 4.240. With dawn they hurry from the gates—no room 4.241. For loiterers there: and once again, when even 4.242. Now bids them quit their pasturing on the plain 4.243. Then homeward make they, then refresh their strength: 4.244. A hum arises: hark! they buzz and buzz 4.245. About the doors and threshold; till at length 4.246. Safe laid to rest they hush them for the night 4.247. And welcome slumber laps their weary limbs. 4.248. But from the homestead not too far they fare 4.249. When showers hang like to fall, nor, east winds nigh 4.250. Confide in heaven, but 'neath the city wall 4.251. Safe-circling fetch them water, or essay 4.252. Brief out-goings, and oft weigh-up tiny stones 4.253. As light craft ballast in the tossing tide 4.254. Wherewith they poise them through the cloudy vast. 4.255. This law of life, too, by the bees obeyed 4.256. Will move thy wonder, that nor sex with sex 4.257. Yoke they in marriage, nor yield their limbs to love 4.258. Nor know the pangs of labour, but alone 4.259. From leaves and honied herbs, the mothers, each 4.260. Gather their offspring in their mouths, alone 4.261. Supply new kings and pigmy commonwealth 4.262. And their old court and waxen realm repair. 4.263. oft, too, while wandering, against jagged stone 4.264. Their wings they fray, and 'neath the burden yield 4.265. Their liberal lives: so deep their love of flowers 4.266. So glorious deem they honey's proud acquist. 4.267. Therefore, though each a life of narrow span 4.268. Ne'er stretched to summers more than seven, befalls 4.269. Yet deathless doth the race endure, and still 4.270. Perennial stands the fortune of their line 4.271. From grandsire unto grandsire backward told. 4.272. Moreover, not placeName key= 4.273. of boundless placeName key= 4.274. Nor Median Hydaspes, to their king 4.275. Do such obeisance: lives the king unscathed 4.276. One will inspires the million: is he dead 4.277. Snapt is the bond of fealty; they themselve 4.278. Ravage their toil-wrought honey, and rend amain 4.279. Their own comb's waxen trellis. He is the lord 4.280. of all their labour; him with awful eye |
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6. Plutarch, Against Colotes, 1108e (1st cent. CE - 2nd cent. CE)
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7. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1100a (1st cent. CE - 2nd cent. CE)
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8. Sextus, Against The Mathematicians, 7.432 (2nd cent. CE - 3rd cent. CE)
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9. Porphyry, On Abstinence, 1.7-1.8 (3rd cent. CE - 4th cent. CE)
| 1.7. 7.The Epicureans, however, narrating, as it were, a long genealogy, say, that the ancient legislators, looking to the association of life, and the mutual actions of men, proclaimed that manslaughter was unholy, and punished it with no casual disgrace. Perhaps, indeed, a certain natural alliance which exists in men towards each other, though the similitude of form and soul, is the reason why they do not so readily destroy an animal of this kind, as some of the other animals which are conceded to our use. Nevertheless, the greatest cause why manslaughter was considered as a thing grievous to be borne, and impious, was the opinion that it did not contribute to the whole nature and condition of human life. For, from a principle of this kind, those who are capable of perceiving the advantage arising from this decree, require no other cause of being restrained from a deed so dire. But those who are not able to have a sufficient perception of this, being terrified by the magnitude of the punishment, will abstain from readily destroying each other. For those, indeed, who survey the utility of the before-mentioned ordice, will promptly observe it; but those who are not able to perceive the benefit with which it is attended, will obey the mandate, in consequence of fearing the threatenings of the laws; which threatenings certain persons ordained for the sake of those who could not, by a reasoning process, infer the beneficial tendency of the decree, at the same time that most would admit this to be evident. SPAN 1.8. 8.For none of those legal institutes which were established from the |15 first, whether written or unwritten, and which still remain, and are adapted to be transmitted, [from one generation to another] became lawful through violence, but through the consent of those that used them. For those who introduced things of this kind to the multitude, excelled in wisdom, and not in strength of body, and the power which subjugates the rabble. Hence, through this, some were led to a rational consideration of utility, of which they had only an irrational sensation, and which they had frequently forgotten; but others were terrified by the magnitude of the punishments. For it was not possible to use any other remedy for the ignorance of what is beneficial than the dread of the punishment ordained by law. For this alone even now keeps the vulgar in awe, and prevents them from doing any thing, either publicly or privately, which is not beneficial [to the community]. But if all men were similarly capable of surveying and recollecting what is advantageous, there would be no need of laws, but men would spontaneously avoid such things as are prohibited, and perform such as they were ordered to do. For a survey of what is useful and detrimental, is a sufficient incentive to the avoidance of the one and the choice of the other. But the infliction of punishment has a reference to those who do not foresee what is beneficial. For impendent punishment forcibly compels such as these to subdue those impulses which lead them to useless actions, and to do that which is right. SPAN |
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10. Epicurus, Letter To Menoeceus, 135
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