| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library |
| Epicurus Letter to Menoeceus IntraText - Concordances (Hapax - words occurring once) |
Paragraph
1 1 | old, in consequence of his absence of fear for the future. ~ 2 2 | everything, and when it is absent, we do everything with a 3 4 | was future. For it is very absurd that that which does not 4 4 | preferring that which is most abundant, but that which is nicest; 5 10 | better to be unfortunate in accordance with reason, than to be 6 3 | a respect to them which accords with the ideas that they 7 10 | irrationally; for that those actions which are judged to be the 8 7 | and on this account, we affirm, that pleasure is the beginning 9 4 | when it is present, should afflict him only when expected. 10 4 | as to whether it is most agreeable. And, they say, he who enjoins 11 11 | precepts, and those which are akin to them, by all means day 12 5 | where it ought not to be allowed; and, we must recollect, 13 11 | among men; for a man living amid immortal gods, is in no 14 | among 15 6 | put an end to; since the animal is unable to go as if to 16 3 | many about the gods are not anticipations, but false opinions. And 17 3 | by the many, but he who applies to the gods the opinions 18 8 | greater part of the confusion arises which troubles the soul. ~ 19 3 | them by the many. For the assertions of the many about the gods 20 1 | of his soul. And he who asserts either that it is not yet 21 3 | the world dictates; and attach to your theology nothing 22 3 | which people in general attribute to them; for they do not 23 3 | conferred on the good, are all attributed to the gods; for they connect 24 9 | a sketch, as if we could avert the wrath of god by paying 25 6 | do everything, wishing to avoid grief and fear; and when 26 8 | yet every pain must not be avoided. But it is right to estimate 27 5 | we can never altogether await it with a feeling of certainty 28 | become 29 3 | the greatest evils which befall wicked men, and the benefits 30 | begin 31 3 | First of all, believe that a god is an incorruptible 32 3 | impious who discards the gods believed in by the many, but he who 33 | below 34 3 | befall wicked men, and the benefits which are conferred on the 35 9 | which makes us encounter blame and praise. Since it would 36 4 | taste of life, and then when born~To pass with quickness to 37 8 | of want, is removed; and bread and water give the most 38 9 | short period, and causes but brief pain. And who has no belief 39 | cannot 40 10 | random by a god), nor a cause which no man can rely on, 41 9 | but a short period, and causes but brief pain. And who 42 4 | there is nothing terrible in ceasing to live; so that he was 43 8 | of life. And when we, on certain occasions, fall in with 44 5 | await it with a feeling of certainty that it will be, nor altogether 45 3 | But they are not of the character which people in general 46 7 | on this account we do not choose every pleasure, but at times 47 4 | an evil; but, just as he chooses food, not preferring that 48 8 | pleasure is worthy of being chosen; just as every pain is an 49 4 | existence, and the other class has no existence itself. 50 3 | and happy being, as the common opinion of the world dictates; 51 3 | their ideas of them with a comparison of human virtues, and everything 52 8 | those men enjoy luxury most completely who are the best able to 53 4 | which we are not at all concerned, since all good and all 54 3 | and the benefits which are conferred on the good, are all attributed 55 3 | preserve this happiness, in conjunction with incorruptibility. For 56 3 | attributed to the gods; for they connect all their ideas of them 57 4 | feared, since living is not connected with it: nor does the wise 58 2 | have you do and practice, considering them to be the elements 59 9 | is free; and this freedom constitutes, in our case, a responsibility 60 9 | death, and who has properly contemplated the end of nature, and who 61 8 | life pleasant, but sober contemplation, which examines into the 62 8 | as good. And, we think, contentment a great good, not in order 63 8 | confusion. For it is not continued drinkings and revels, or 64 8 | evil, and at times, on the contrary, we may feel the evil as 65 | could 66 11 | akin to them, by all means day and night, pondering on 67 4 | of the living or of the dead; since to the one it has 68 8 | of the pleasures of the debauched man, or those which lie 69 6 | to go as if to something deficient, and to seek something different 70 1 | Let no one delay to study philosophy while 71 4 | because of the constantly delightful nature of life, but also 72 5 | will be, nor altogether despair of it as what will never 73 3 | common opinion of the world dictates; and attach to your theology 74 3 | happiness; and think that a diety is invested with everything 75 7 | many pleasures when any difficulty is likely to ensue from 76 3 | that man is not impious who discards the gods believed in by 77 11 | on them by yourself, and discussing them with any one like yourself, 78 8 | it makes us in a better disposition towards it, and renders 79 6 | body and the freedom from disquietude of the soul. Since this 80 3 | our knowledge of them is distinct. But they are not of the 81 4 | that that which does not distress a man when it is present, 82 11 | and then you will never be disturbed by either sleeping or waking 83 3 | as incompatible with the divine nature. ~ 84 8 | For it is not continued drinkings and revels, or the enjoyment 85 8 | pleasure when any one in need eats them. To accustom one’s 86 2 | considering them to be the elements of living well.~ 87 | else 88 6 | passions are natural, and some empty; and of the natural ones 89 9 | responsibility which makes us encounter blame and praise. Since 90 7 | pleasure follows them, if we endure the pain for time. ~ 91 4 | agreeable. And, they say, he who enjoins a young man to live well, 92 8 | persuaded that those men enjoy luxury most completely who 93 4 | which is nicest; so too, he enjoys time, not measuring it as 94 7 | difficulty is likely to ensue from them; and we think 95 3 | to the gods the opinions entertained of them by the many. For 96 [Title]| Epicurus to Menœceus, Greeting. ~ 97 10 | goddess, as the generality esteem her (for nothing is done 98 8 | avoided. But it is right to estimate all these things by the 99 | even 100 | ever 101 8 | sober contemplation, which examines into the reasons for all 102 6 | others, with regard to the exemption of the body from trouble; 103 4 | nothing to us, since, when we exist, death is not present to 104 4 | should afflict him only when expected. Therefore, the most formidable 105 8 | and water give the most extreme pleasure when any one in 106 4 | correct knowledge of the fact that death is no concern 107 8 | we, on certain occasions, fall in with more sumptuous fare, 108 3 | are not anticipations, but false opinions. And in consequence 109 11 | either sleeping or waking fancies, but you will live like 110 9 | than to be a slave to the fate of the natural philosopher; 111 8 | enjoyment of female society, or feasts of fish and other such things, 112 8 | revels, or the enjoyment of female society, or feasts of fish 113 1 | study; for no man can ever find the time unsuitable or too 114 8 | female society, or feasts of fish and other such things, as 115 8 | easily procured. And simple flavors give as much pleasure as 116 4 | people in general, at times flee from death as the greatest 117 8 | avoidance, and which puts to flight the vain opinions from which 118 7 | when a greater pleasure follows them, if we endure the pain 119 4 | but, just as he chooses food, not preferring that which 120 5 | joking, then he was talking foolishly in a case where it ought 121 4 | expected. Therefore, the most formidable of evils, death, is nothing 122 4 | us, inasmuch as it sets forth no illimitable time, but 123 10 | with reason, than to be fortunate irrationally; for that those 124 10 | fortune a goddess, as the generality esteem her (for nothing 125 8 | make use of a little, being genuinely persuaded that those men 126 10 | that good or evil is not given by her to men so as to make 127 6 | the animal is unable to go as if to something deficient, 128 10 | not thinking fortune a goddess, as the generality esteem 129 10 | the principles of great goods, or great evils are supplied 130 [Title]| Epicurus to Menœceus, Greeting. ~ 131 6 | everything, wishing to avoid grief and fear; and when once 132 8 | to simple and inexpensive habits is a great ingredient in 133 5 | our own, nor, on the other hand, is it wholly no our own, 134 8 | and makes a man free from hesitation with respect to the necessary 135 9 | better than that man who has holy opinions respecting the 136 9 | cannot live prudently, and honestly, and justly, without living 137 9 | wrath of god by paying him honor; but the other presents 138 9 | also lives prudently, and honorably, and justly; and that one 139 1 | philosophize, or that the hour is passed, is like a man 140 4 | the care to live well is identical with the care to die well. 141 8 | enjoyment, as some think who are ignorant, and who do not entertain 142 4 | inasmuch as it sets forth no illimitable time, but relieves us for 143 11 | men; for a man living amid immortal gods, is in no respect like 144 4 | relieves us for the longing for immortality. For there is nothing terrible 145 3 | them. And that man is not impious who discards the gods believed 146 3 | qualities, they regard as incompatible with the divine nature. ~ 147 3 | theology nothing which is inconsistent with incorruptibility or 148 3 | believe that a god is an incorruptible and happy being, as the 149 9 | us with necessity who is inexorable. ~ 150 8 | therefore, to simple and inexpensive habits is a great ingredient 151 8 | inexpensive habits is a great ingredient in the perfecting of health, 152 9 | and living agreeably is inseparable from the virtues. Since, 153 8 | entertain our opinions, or else interpret them perversely; but we 154 | into 155 3 | and think that a diety is invested with everything which is 156 10 | reason, than to be fortunate irrationally; for that those actions 157 9 | because necessity is an irresponsible power, and because he sees 158 | its 159 5 | his belief. But if he was joking, then he was talking foolishly 160 9 | provided; and the greatest evil lasts but a short period, and 161 4 | whether it is of the greatest length, but as to whether it is 162 8 | debauched man, or those which lie in sensual enjoyment, as 163 | likely 164 9 | pleasantly unless one also lives prudently, and honorably, 165 4 | but relieves us for the longing for immortality. For there 166 8 | persuaded that those men enjoy luxury most completely who are 167 4 | yourself also to think death a matter with which we are not at 168 11 | are akin to them, by all means day and night, pondering 169 8 | all these things by the measurement and view of what is suitable 170 4 | too, he enjoys time, not measuring it as to whether it is of 171 [Title]| Epicurus to Menœceus, Greeting. ~ 172 6 | are necessary, and some merely natural. And of the necessary 173 9 | is set up by some as the mistress of all things, but he refers 174 11 | is in no respect like a mortal being." ~ 175 4 | concern of ours, makes the mortality of life pleasant to us, 176 4 | abundant, but that which is nicest; so too, he enjoys time, 177 11 | them, by all means day and night, pondering on them by yourself, 178 8 | And when we, on certain occasions, fall in with more sumptuous 179 | once 180 5 | foolishly in a case where it ought not to be allowed; and, 181 | ours 182 | ourselves 183 | over 184 7 | them; and we think many pains better than pleasures, when 185 8 | opinions from which the greater part of the confusion arises 186 1 | philosophize, or that the hour is passed, is like a man who should 187 7 | we judged of all good by passion as the standard; and, since 188 6 | consider that some of the passions are natural, and some empty; 189 1 | pleasing recollection of the past, and the other in order 190 3 | to them; for they do not pay a respect to them which 191 9 | avert the wrath of god by paying him honor; but the other 192 8 | great ingredient in the perfecting of health, and makes a man 193 9 | greatest evil lasts but a short period, and causes but brief pain. 194 8 | little, being genuinely persuaded that those men enjoy luxury 195 8 | or else interpret them perversely; but we mean the freedom 196 9 | the fate of the natural philosopher; for the fables which are 197 1 | that it is not yet time to philosophize, or that the hour is passed, 198 1 | good things through the pleasing recollection of the past, 199 11 | all means day and night, pondering on them by yourself, and 200 2 | everything with a view to possess it. Now, what I have constantly 201 9 | teaching us that it is not possible to live pleasantly unless 202 2 | I would have you do and practice, considering them to be 203 9 | makes us encounter blame and praise. Since it would be better 204 11 | Do you then study these precepts, and those which are akin 205 4 | as he chooses food, not preferring that which is most abundant, 206 9 | him honor; but the other presents us with necessity who is 207 3 | everything which is able to preserve this happiness, in conjunction 208 10 | live happily, but that the principles of great goods, or great 209 4 | since death is only the privation of sensation. On which account, 210 8 | is useless is not easily procured. And simple flavors give 211 2 | consider the things which produce happiness, since, if happiness 212 9 | respect to death, and who has properly contemplated the end of 213 6 | the soul is, as I may say, put an end to; since the animal 214 8 | and avoidance, and which puts to flight the vain opinions 215 3 | is different from human qualities, they regard as incompatible 216 4 | then when born~To pass with quickness to the shades below.~ 217 5 | opinion, why did he not quit life? For it was easily 218 10 | for nothing is done at random by a god), nor a cause which 219 8 | which examines into the reasons for all choice and avoidance, 220 7 | living happily; for we have recognized this as the first good, 221 5 | be allowed; and, we must recollect, that the future is not 222 1 | things through the pleasing recollection of the past, and the other 223 2 | what I have constantly recommended to you, these things I would 224 6 | regard to these things, can refer all choice and avoidance 225 7 | connate with us; and with reference to it, it is that we begin 226 9 | mistress of all things, but he refers some things to fortune, 227 4 | no illimitable time, but relieves us for the longing for immortality. 228 10 | a cause which no man can rely on, for he things that good 229 8 | every feeling of want, is removed; and bread and water give 230 8 | disposition towards it, and renders us fearless with respect 231 9 | man who has holy opinions respecting the gods, and who is utterly 232 9 | constitutes, in our case, a responsibility which makes us encounter 233 4 | at times wish for it as a rest from the evils in life. 234 8 | continued drinkings and revels, or the enjoyment of female 235 | s 236 6 | happily; for it is for the sake of this that we do everything, 237 | same 238 6 | something deficient, and to seek something different from 239 9 | irresponsible power, and because he sees that fortune is unstable, 240 8 | them. To accustom one’s self, therefore, to simple and 241 8 | man, or those which lie in sensual enjoyment, as some think 242 9 | belief in necessity, which is set up by some as the mistress 243 4 | pleasant to us, inasmuch as it sets forth no illimitable time, 244 4 | pass with quickness to the shades below.~ 245 9 | greatest evil lasts but a short period, and causes but brief 246 4 | to live; so that he was a silly man who said that he feared 247 4 | old man to die well, is a simpleton, not only because of the 248 9 | which are told give us a sketch, as if we could avert the 249 9 | about the gods than to be a slave to the fate of the natural 250 11 | never be disturbed by either sleeping or waking fancies, but you 251 8 | make life pleasant, but sober contemplation, which examines 252 8 | the enjoyment of female society, or feasts of fish and other 253 8 | a chief good, we are not speaking of the pleasures of the 254 9 | as all the other virtues spring from it, teaching us that 255 7 | all good by passion as the standard; and, since this is the 256 | still 257 6 | respect to us, then the storm of the soul is, as I may 258 | such 259 8 | measurement and view of what is suitable and unsuitable; for at times 260 8 | occasions, fall in with more sumptuous fare, it makes us in a better 261 10 | goods, or great evils are supplied by her; thinking it better 262 8 | things, as a costly table supplies, that make life pleasant, 263 8 | such things, as a costly table supplies, that make life 264 5 | was joking, then he was talking foolishly in a case where 265 4 | who said: ~’Tis well to taste of life, and then when born~ 266 9 | virtues spring from it, teaching us that it is not possible 267 | their 268 3 | dictates; and attach to your theology nothing which is inconsistent 269 6 | living itself; for a correct theory, with regard to these things, 270 4 | Nor is the not-living a thing feared, since living is 271 | through 272 4 | still more wrong who said: ~’Tis well to taste of life, and 273 9 | for the fables which are told give us a sketch, as if 274 | towards 275 6 | exemption of the body from trouble; and others with respect 276 8 | the confusion arises which troubles the soul. ~ 277 6 | to; since the animal is unable to go as if to something 278 10 | thinking it better to be unfortunate in accordance with reason, 279 | unless 280 9 | he sees that fortune is unstable, while our own will is free; 281 | up 282 8 | have not much, we may make use of a little, being genuinely 283 8 | easily provided, and what is useless is not easily procured. 284 8 | respect to the necessary uses of life. And when we, on 285 9 | respecting the gods, and who is utterly fearless with respect to 286 8 | which puts to flight the vain opinions from which the 287 9 | Prudence is something more valuable than even philosophy, inasmuch 288 | very 289 11 | disturbed by either sleeping or waking fancies, but you will live 290 8 | pain, and every feeling of want, is removed; and bread and 291 8 | is removed; and bread and water give the most extreme pleasure 292 1 | is old let him not become weary of the study; for no man 293 | where 294 5 | on the other hand, is it wholly no our own, I mean so that 295 | why 296 3 | greatest evils which befall wicked men, and the benefits which 297 4 | connected with it: nor does the wise man think not-living an 298 4 | greatest of evils, and at times wish for it as a rest from the 299 6 | this that we do everything, wishing to avoid grief and fear; 300 3 | the common opinion of the world dictates; and attach to 301 8 | follow that every pleasure is worthy of being chosen; just as 302 9 | as if we could avert the wrath of god by paying him honor; 303 4 | well. And he was still more wrong who said: ~’Tis well to 304 | your