1. Homer, Odyssey, 11.100-11.137 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 208| 11.100. νόστον δίζηαι μελιηδέα, φαίδιμʼ Ὀδυσσεῦ· 11.101. τὸν δέ τοι ἀργαλέον θήσει θεός· οὐ γὰρ ὀίω 11.102. λήσειν ἐννοσίγαιον, ὅ τοι κότον ἔνθετο θυμῷ 11.103. χωόμενος ὅτι οἱ υἱὸν φίλον ἐξαλάωσας. 11.104. ἀλλʼ ἔτι μέν κε καὶ ὣς κακά περ πάσχοντες ἵκοισθε, 11.105. αἴ κʼ ἐθέλῃς σὸν θυμὸν ἐρυκακέειν καὶ ἑταίρων, 11.106. ὁππότε κε πρῶτον πελάσῃς ἐυεργέα νῆα 11.107. Θρινακίῃ νήσῳ, προφυγὼν ἰοειδέα πόντον, 11.108. βοσκομένας δʼ εὕρητε βόας καὶ ἴφια μῆλα 11.109. Ἠελίου, ὃς πάντʼ ἐφορᾷ καὶ πάντʼ ἐπακούει. 11.110. τὰς εἰ μέν κʼ ἀσινέας ἐάᾳς νόστου τε μέδηαι, 11.111. καί κεν ἔτʼ εἰς Ἰθάκην κακά περ πάσχοντες ἵκοισθε· 11.112. εἰ δέ κε σίνηαι, τότε τοι τεκμαίρομʼ ὄλεθρον, 11.113. νηί τε καὶ ἑτάροις. αὐτὸς δʼ εἴ πέρ κεν ἀλύξῃς, 11.114. ὀψὲ κακῶς νεῖαι, ὀλέσας ἄπο πάντας ἑταίρους, 11.115. νηὸς ἐπʼ ἀλλοτρίης· δήεις δʼ ἐν πήματα οἴκῳ, 11.116. ἄνδρας ὑπερφιάλους, οἵ τοι βίοτον κατέδουσι 11.117. μνώμενοι ἀντιθέην ἄλοχον καὶ ἕδνα διδόντες. 11.118. ἀλλʼ ἦ τοι κείνων γε βίας ἀποτίσεαι ἐλθών· 11.119. αὐτὰρ ἐπὴν μνηστῆρας ἐνὶ μεγάροισι τεοῖσι 11.120. κτείνῃς ἠὲ δόλῳ ἢ ἀμφαδὸν ὀξέι χαλκῷ, 11.121. ἔρχεσθαι δὴ ἔπειτα λαβὼν ἐυῆρες ἐρετμόν, 11.122. εἰς ὅ κε τοὺς ἀφίκηαι οἳ οὐκ ἴσασι θάλασσαν 11.123. ἀνέρες, οὐδέ θʼ ἅλεσσι μεμιγμένον εἶδαρ ἔδουσιν· 11.124. οὐδʼ ἄρα τοί γʼ ἴσασι νέας φοινικοπαρῄους 11.125. οὐδʼ ἐυήρεʼ ἐρετμά, τά τε πτερὰ νηυσὶ πέλονται. 11.126. σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει· 11.127. ὁππότε κεν δή τοι συμβλήμενος ἄλλος ὁδίτης 11.128. φήῃ ἀθηρηλοιγὸν ἔχειν ἀνὰ φαιδίμῳ ὤμῳ, 11.129. καὶ τότε δὴ γαίῃ πήξας ἐυῆρες ἐρετμόν, 11.130. ῥέξας ἱερὰ καλὰ Ποσειδάωνι ἄνακτι, 11.131. ἀρνειὸν ταῦρόν τε συῶν τʼ ἐπιβήτορα κάπρον, 11.132. οἴκαδʼ ἀποστείχειν ἔρδειν θʼ ἱερᾶς ἑκατόμβας 11.133. ἀθανάτοισι θεοῖσι, τοὶ οὐρανὸν εὐρὺν ἔχουσι, 11.134. πᾶσι μάλʼ ἑξείης. θάνατος δέ τοι ἐξ ἁλὸς αὐτῷ 11.135. ἀβληχρὸς μάλα τοῖος ἐλεύσεται, ὅς κέ σε πέφνῃ 11.136. γήραι ὕπο λιπαρῷ ἀρημένον· ἀμφὶ δὲ λαοὶ 11.137. ὄλβιοι ἔσσονται. τὰ δέ τοι νημερτέα εἴρω. | 11.100. 'You seek, brilliant Odysseus, a honey-sweet return, but a god will make that difficult for you, for I don't think Earth-shaker will miss it, who's put resentment in his heart for you, enraged that you blinded his beloved son. But even so, though you suffer evils, you may still reach home, 11.105. if you're willing to restrain your heart and your comrades', when you first put in your well-built ship at the island of Thrinacia, and flee the violet sea, and find the grazing cattle and plump sheepof Helios, who sees all and hears all. 11.110. If you keep your mind on your return and leave them unharmed, you may even yet reach Ithaca, though you suffer evils, but if you harm them, I predict destruction for you then, for your ship, and for your comrades. Even if you yourself avoid it, you'll get home evilly late, having lost all your comrades, 11.115. on someone else's ship. In your house you'll find misery, haughty men, who are devouring your substance, wooing your godlike wife, and giving her bride gifts. But, you'll surely make them pay for their violence when you come. Then after you've killed the suitors in your palace, 11.120. by guile or with sharp bronze openly, then take a well-shaped oar and go until you reach them, those men who don't know the sea and don't eat food mixed with salt. They know neither red-cheeked ship 11.125. nor well-shaped oars that are the wings for ships. I'll tell you a sign, a very clear one, and it won't escape your notice. When another wayfarer meets you and says you have a winnowing fan on your dazzling shoulder, right then stick your well-shaped oar into the ground 11.130. and offer fine sacred victims to lord Poseidon, a ram, a bull, and a boar that mates with pigs. Depart for home and offer sacred hecatombs to the immortal gods, who hold wide heaven, to all, one right after another. Death will come to you yourself, 11.135. uch a very gentle one, out of the sea, and will slay you, worn out with sleek old age, but your people will be prosperous about you. I tell this you infallibly.' “So said he, then I said to him in answer: 'Teiresias, no doubt the gods themselves have spun this. |
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| 2. Pindar, Isthmian Odes, 2.11 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 94 |
| 3. Theophrastus, Characters, 5.1-5.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 6 |
| 4. Aristotle, Nicomachean Ethics, 1127b34-1128a33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 4, 131 |
| 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. Cicero, Republic, 2.9.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 126 |
7. Cicero, On The Ends of Good And Evil, 1.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 84| 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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8. Cicero, On Laws, 1.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 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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9. Cicero, On Duties, 1.128 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39| 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. | 1.128. 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." < |
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| 10. Lucilius Gaius, Fragments, 558, 1119 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 94 |
| 11. Philodemus of Gadara, De Ira \ , 20-25, 19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 126 |
| 12. Philodemus, De Libertate Dicendi, fr. 14.5-10, fr. 65.1-8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 24 |
| 13. Philodemus, De Oeconomia, 12.7-12.9, 12.17-12.19, 13.20-13.22, 14.5-14.37, 15.3-15.6, 17.2-17.3, 23.23-23.36, 26.1-26.9, 27.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 37, 47, 84, 126 |
| 14. Horace, Letters, 1.4.15-1.4.16, 1.14.37-1.14.38, 1.15, 1.18.10-1.18.14, 2.1.59, 2.2.51 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 2, 7, 23, 131, 194, 205 |
15. Horace, Sermones, 1.1.3, 1.1.6, 1.1.24-1.1.25, 1.1.28-1.1.32, 1.1.60-1.1.63, 1.1.68-1.1.73, 1.1.92, 1.2.20-1.2.22, 1.3.24, 1.3.82, 1.3.86, 1.3.96, 1.3.99-1.3.124, 1.3.126-1.3.136, 1.4.9-1.4.10, 1.4.12, 1.4.22-1.4.23, 1.4.25-1.4.32, 1.4.48-1.4.52, 1.4.70, 1.4.78-1.4.79, 1.4.109-1.4.126, 1.4.135-1.4.136, 1.5.40-1.5.41, 1.6.45-1.6.48, 1.6.60, 1.6.89-1.6.98, 1.6.122, 1.8.14, 1.9.12-1.9.13, 1.9.56, 1.9.61, 1.10.74-1.10.91, 2.1.5, 2.1.39-2.1.41, 2.1.74-2.1.78, 2.1.83-2.1.86, 2.2.1-2.2.4, 2.2.114, 2.2.116, 2.6.23-2.6.57, 2.6.61-2.6.62, 2.6.71, 2.7.1-2.7.2, 2.7.72-2.7.77, 2.7.96 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 2, 4, 6, 84, 94, 104, 126, 131, 194, 200, 204, 205, 244, 250, 299 | 1.1.61. Still, a good many people misled by foolish desire Say: ‘There’s never enough, you’re only what you own.’ What can one say to that? Let such people be wretched, Since that’s what they wish: like the rich Athenian miser Who used to hold the voice of the crowd in contempt: ‘They hiss at me, that crew, but once I’m home I applaud Myself, as I contemplate all the riches in my chests.’ Tantalus, thirsty, strains towards water that flees his lips – Why do you mock him? Alter a name and the same tale Is told of you: covetously sleeping on money-bags Piled around, forced to protect them like sacred objects, And take pleasure in them as if they were only paintings. Don’t you know the value of money, what end it serves? Buy bread with it, cabbages, a pint of wine: all the rest, Things where denying them us harms our essential nature. Does it give you pleasure to lie awake half dead of fright, Terrified night and day of thieves or fire or slaves who rob You of what you have, and run away? I’d always wish To be poorest of the poor when it comes to such blessings. ‘But,’ you say, ‘when your body’s attacked by a feverish chill Or some other accident’s confined you to your bed, I’d have someone to sit by me, prepare my medicine Call in the doctor to revive me, restore me to kith and kin.’ Oh, but your wife doesn’t want you well, nor your son: all Hate you, your friends and neighbours, girls and boys. Yet you wonder, setting money before all else, That no-one offers you the love you’ve failed to earn! While if you tried to win and keep the love of those kin Nature gave you without any trouble on your part, Your effort would be as wasted as trying to train A donkey to trot to the rein round the Plain of Mars. 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. 1.3.99. When the first living creatures crawled on primeval Earth, Mute, formless beasts, they fought for their food and shelter With claws and fists, and then with sticks, and so on up Until they found words, to give meaning to feelings And cries, and then names. They began to shun war, They started to lay out towns and to lay down laws, By which no man might be thief, brigand, or adulterer. Even before Helen’s day cunts were a dire cause for battle, But those who snatched promiscuous love like beasts And were killed like a bull in the herd by a stronger bull, Died an unsung death. If you want to study the record of those past ages of the world, you’ll be forced to accept That justice was created out of the fear of injustice. Nature doesn’t, can’t, distinguish between right and wrong, As she does between sweet and sour, attractive and hostile: And Reason can never show it’s the same offence To cull fresh cabbages out of a neighbour’s garden As to steal the god’s sacred emblems by night: let’s have Rules, to lay down a fair punishment for every crime, Lest we flay with the terrible whip what merits the strap. 1.4.26. This man is crazy for married women, another for boys: That man’s captivated by gleaming silver: AlbiusMarvels at bronze: this man trades his goods from the east To the lands warmed by the evening rays, rushes headlong Just like the dust caught up by the wind, full of fear Lest he loses his capital or the chance of a profit. All of them dread our verses and hate the poets. ‘He’s dangerous, flee, he’s marked by hay tied to his horns! He won’t spare a single friend to get a laugh for himself: And whatever he’s scribbled all over his parchments He’s eager for all the slaves and old women to know, On their way from the well or the bake-house.’ Well listen To these few words of reply. First I’d cut my own name From those I listed as poets: it’s not enough merely To turn out a verse, and you can’t call someone a poet Who writes like me in a style close to everyday speech. Give the honour owed to that name to a man of talent, One with a soul divine, and a powerful gift of song. That’s why some people have doubted if Comedy Is true poetry, since in words and content it lacks Inspired force and fire, and except that it differs From prose in its regular beat, is merely prose. ‘But it highlights a father there in a raging temper, Because his son, a spendthrift whose madly in love With his mistress, a slut, shuns a girl with an ample dowry, Reels around drunk, and causes a scandal, with torches At even-tide.’ Yes, but wouldn’t Pomponius get A lecture no less severe from a real father? So, It’s not nearly enough to write out a line in plain speech, That if you arranged it, would allow any father to fume Like the one in the play. Take the regular rhythm From this that I’m writing now, or Lucilius wrote, Putting the first words last, placing the last ones first, It’s not like transposing Ennius’, ‘When hideous Discord Shattered the iron posts and the gateways of War.’ Even dismembered you’ll find there the limbs of a poet. 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. 1.6.89. I’d be insane to be ashamed of such a father, So I won’t defend myself by saying, as many do, It’s not their fault they don’t have well-known, noble Parents. What I say and think are quite otherwise: If at a certain point in our lives Nature required us To relive the past, and choose what parents we wished, To suit our pride, then I’d still be content with mine, I’d not want parents blessed with rods and thrones. The crowd would think me mad, you sane perhaps, For not wishing to carry an unaccustomed burden. I’d be forced at once to acquire more possessions, Welcome more visitors, take one or two companions So as not to travel or visit the countryside alone, Keep more horses and grooms, take a wagon-train, While now I can ride on a gelded mule to Tarentum, Its flanks galled by a heavy pack, withers by the rider: No one will call me vulgar, Tillius the praetor, As they do you, when five slaves, on the Tibur road, Follow behind you with a chest, and a case of wine. 2.2.1. SATIRE II – THE SIMPLE LIFE Learn how great the virtue is, my friends, of plain living (This isn’t my advice, but ofellus’ peasant teaching, An unorthodox philosopher, and an ‘idiot’ savant) But not amongst the gleaming dishes on the table, When you’re dazzled by the sight of senseless show, And the mind tuned to sham things shuns what’s better, Discuss it with me here before we eat. ‘But, why now?’ I’ll tell you if I can. Every judge who’s bribed weighs The evidence badly. But when you’ve hunted hares, Tired by a spirited horse, or when Roman army sports Fatigue one used to all things Greek, or fast ball-games Appeal, where hard toil’s sweetened by the competition, Or the discus (hurl that discus through the yielding air!) – When exercise has made you less fastidious, hungry, Thirsty, then spurn plain food, refuse to drink the mead Unless it’s honey from Hymettus and red Falernian! The butler’s off, a dark and wintry sea hides its fish, Well, bread and salt will soothe a rumbling belly. Why so? The greatest pleasure’s not in costly flavours, it resides In you yourself. Obtain your sauce by sweating: pallid Diners, living bloated from excess, can’t take delight In their ocean wrasse, or oysters, or imported grouse. 2.7.1. SATIRE VII – OF SPIRITUAL FREEDOM ‘I’ve listened a while and wanted to say a few words But being a slave daren’t.’ Are you Davus? Yes, Davus, A servant fond of his master, quite virtuous, but not Enough so to die young.’ Come on, then, use the freedom December allows, since our ancestors wished it: speak! ‘Some men love vice, yet follow a constant purpose: The majority waver, sometimes grasping what’s right, At another time slaves to evil. Priscus, often Noted for wearing three rings on his left hand, then none, Lived so capriciously, he’d change his tunic each hour, Leaving a great house he’d suddenly enter some dive From which a plain freedman couldn’t emerge without shame: Now he’d choose to live as a lecher in Rome, now a scholar In Athens, born when fluid Vertumnus was changing form. When the gout he deserved crippled Volanerius’ Finger-joints, that joker hired a man by the day To pick up the dice, and rattle them in the cup: Because he stuck to one vice, he was less unhappy And preferable to one who at one moment handles A rope that is taut, the next moment one that’s slack.’ |
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| 16. Catullus, Poems, 31.7-31.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 244 |
| 17. Horace, Odes, 1.1.7, 1.1.16, 1.1.18 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 84 |
18. Lucretius Carus, On The Nature of Things, 1.40-1.43, 2.1-2.2, 3.935-3.939, 3.978-3.1023, 5.1431-5.1433 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 84, 94, 104, 204| 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. 2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 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. 5.1431. semper et in curis consumit iibus aevom, 5.1432. ni mirum quia non cognovit quae sit habendi 5.1433. finis et omnino quoad crescat vera voluptas; | 2.1. BOOK II: PROEM 'Tis sweet, when, down the mighty main, the winds Roll up its waste of waters, from the land To watch another's labouring anguish far, Not that we joyously delight that man Should thus be smitten, but because 'tis sweet To mark what evils we ourselves be spared; 'Tis sweet, again, to view the mighty strife of armies embattled yonder o'er the plains, Ourselves no sharers in the peril; but naught There is more goodly than to hold the high Serene plateaus, well fortressed by the wise, Whence thou may'st look below on other men And see them ev'rywhere wand'ring, all dispersed In their lone seeking for the road of life; Rivals in genius, or emulous in rank, Pressing through days and nights with hugest toil For summits of power and mastery of the world. O wretched minds of men! O blinded hearts! In how great perils, in what darks of life Are spent the human years, however brief!- O not to see that nature for herself Barks after nothing, save that pain keep off, Disjoined from the body, and that mind enjoy Delightsome feeling, far from care and fear! Therefore we see that our corporeal life Needs little, altogether, and only such As takes the pain away, and can besides Strew underneath some number of delights. More grateful 'tis at times (for nature craves No artifice nor luxury), if forsooth There be no golden images of boys Along the halls, with right hands holding out The lamps ablaze, the lights for evening feasts, And if the house doth glitter not with gold Nor gleam with silver, and to the lyre resound No fretted and gilded ceilings overhead, Yet still to lounge with friends in the soft grass Beside a river of water, underneath A big tree's boughs, and merrily to refresh Our frames, with no vast outlay- most of all If the weather is laughing and the times of the year Besprinkle the green of the grass around with flowers. Nor yet the quicker will hot fevers go, If on a pictured tapestry thou toss, Or purple robe, than if 'tis thine to lie Upon the poor man's bedding. Wherefore, since Treasure, nor rank, nor glory of a reign Avail us naught for this our body, thus Reckon them likewise nothing for the mind: Save then perchance, when thou beholdest forth Thy legions swarming round the Field of Mars, Rousing a mimic warfare- either side Strengthened with large auxiliaries and horse, Alike equipped with arms, alike inspired; Or save when also thou beholdest forth Thy fleets to swarm, deploying down the sea: For then, by such bright circumstance abashed, Religion pales and flees thy mind; O then The fears of death leave heart so free of care. But if we note how all this pomp at last Is but a drollery and a mocking sport, And of a truth man's dread, with cares at heels, Dreads not these sounds of arms, these savage swords But among kings and lords of all the world Mingles undaunted, nor is overawed By gleam of gold nor by the splendour bright of purple robe, canst thou then doubt that this Is aught, but power of thinking?- when, besides The whole of life but labours in the dark. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only nature's aspect and her law. ATOMIC MOTIONS Now come: I will untangle for thy steps Now by what motions the begetting bodies of the world-stuff beget the varied world, And then forever resolve it when begot, And by what force they are constrained to this, And what the speed appointed unto them Wherewith to travel down the vast ie: Do thou remember to yield thee to my words. For truly matter coheres not, crowds not tight, Since we behold each thing to wane away, And we observe how all flows on and off, As 'twere, with age-old time, and from our eyes How eld withdraws each object at the end, Albeit the sum is seen to bide the same, Unharmed, because these motes that leave each thing Diminish what they part from, but endow With increase those to which in turn they come, Constraining these to wither in old age, And those to flower at the prime (and yet Biding not long among them). Thus the sum Forever is replenished, and we live As mortals by eternal give and take. The nations wax, the nations wane away; In a brief space the generations pass, And like to runners hand the lamp of life One unto other. 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. |
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19. Petronius Arbiter, Satyricon, 77 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 94 | 77. You would have thought he had always lived with me. You remember, Habinnas?—I believe you were there?— 'You fetched your wife from you know where. You are not lucky in your friends. No one is ever as grateful to you as you deserve. You are a man of property. You are nourishing a viper in your bosom,' and, though I must not tell you this, that even now I had thirty years four months and two days left to live. Moreover I shall soon come into an estate. My oracle tells me so. If I could only extend my boundaries to Apulia I should have gone far enough for my lifetime. Meanwhile I built this house while Mercury watched over me. As you know, it was a tiny place; now it is a palace. It has four dining-rooms, twenty bedrooms, two marble colonnades, an upstairs diningroom, a bedroom where I sleep myself, this viper's boudoir, an excellent room for the porter; there is plenty of spare room for guests. In fact when Scaurus came he preferred staying here to anywhere else, and he has a family place by the sea. There are plenty of other things which I will show you in a minute. Take my word for it; if you have a penny, that is what you are worth; by what a man hath shall he be reckoned. So your friend who was once a worm is now a king. Meanwhile, Stichus, bring me the graveclothes in which I mean to be carried out. And some ointment, and a mouthful out of that jar which has to be poured over my bones." |
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20. Petronius Arbiter, Satyricon, 77 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 94 | 77. You would have thought he had always lived with me. You remember, Habinnas?—I believe you were there?— 'You fetched your wife from you know where. You are not lucky in your friends. No one is ever as grateful to you as you deserve. You are a man of property. You are nourishing a viper in your bosom,' and, though I must not tell you this, that even now I had thirty years four months and two days left to live. Moreover I shall soon come into an estate. My oracle tells me so. If I could only extend my boundaries to Apulia I should have gone far enough for my lifetime. Meanwhile I built this house while Mercury watched over me. As you know, it was a tiny place; now it is a palace. It has four dining-rooms, twenty bedrooms, two marble colonnades, an upstairs diningroom, a bedroom where I sleep myself, this viper's boudoir, an excellent room for the porter; there is plenty of spare room for guests. In fact when Scaurus came he preferred staying here to anywhere else, and he has a family place by the sea. There are plenty of other things which I will show you in a minute. Take my word for it; if you have a penny, that is what you are worth; by what a man hath shall he be reckoned. So your friend who was once a worm is now a king. Meanwhile, Stichus, bring me the graveclothes in which I mean to be carried out. And some ointment, and a mouthful out of that jar which has to be poured over my bones." |
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| 21. Plutarch, On Stoic Self-Contradictions, 1043e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 47 |
| 22. Juvenal, Satires, 3.143-3.144, 3.236-3.259, 12.18-12.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 7, 94, 131, 244 |
| 23. Plutarch, On Love of Wealth, 526c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 94 |
24. Diogenes Laertius, Lives of The Philosophers, 7.188, 9.111 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 47, 208 | 7.188. Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset. In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead. And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words: 9.111. There are also reputed works of his extending to twenty thousand verses which are mentioned by Antigonus of Carystus, who also wrote his life. There are three silli in which, from his point of view as a Sceptic, he abuses every one and lampoons the dogmatic philosophers, using the form of parody. In the first he speaks in the first person throughout, the second and third are in the form of dialogues; for he represents himself as questioning Xenophanes of Colophon about each philosopher in turn, while Xenophanes answers him; in the second he speaks of the more ancient philosophers, in the third of the later, which is why some have entitled it the Epilogue. |
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| 25. Stobaeus, Anthology, 2.63, 2.66.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 126 |
| 26. Pseudo-Acro, Commentary On Horace Satires, 1.4 Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 94 |
| 27. Philodemus, On Envy, fr. 16.1 Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 84 |
| 28. Plautus, The Pot of Gold, 194 Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 104 |
| 30. Epicurus, Vatican Sayings, 67 Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 37 |
| 31. Epicurus, Letter To Menoeceus, 130-131 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 37 |
| 32. Epicurus, Kuriai Doxai, 30, 8 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39 |
| 33. Philodemus, On Wealth, 45.16-45.17, 49.10-49.12 Tagged with subjects: •hicks, benjamin Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39 |
