Epicurus/On Matter - β (Περὶ φύσεως)

Excerpts of Epicurus' mostly untranslated works Περὶ φύσεως / On Matter and a new translation of Doxa (Κύριαι Δόξαι) (c. 300 BC), with the introduction of the editor/translator Tolga Theo Yalur. The open-access papyrus sources are Pap. Herculaneum 11493, 993, 1010, available at papyri.info. The codex numbers are the indices of the pages in the transcribed papyrus.

Materialism in Epicurus’ Thought

ἀσεβὴς δὲ οὐχ ὁ τοὺςτῶν πολλῶν θεοὺς ἀναιρῶν, ἀλλ ὁ τὰς τῶν πολλῶν δόξας θεοῖς προσάπτων.

The truly religious are not those who deny the false deities worshiped by the multitude, but whoever affirm what the multitude believes about these deities.
Επίκουρος/Epicurus

Materialism demonstrates itself in Epicurus’ (c. 300 BC) On Matter - β (Περὶ φύσεως - β) through the approach to the universe that is nothing more than a sum of atoms and void, and that the deities do not intervene in the universe and human affairs. In the epicurean philosophy, deities did not create the world and the visible forms constitute ideas, doxa. For Epicurus, the material earth and the universe inform thinking. In response, Karl Marx underlined in a doctorate introduction note that philosophy makes no secrets. The commentaries from historical philosophers like Cicero, Plutarch and Gassendi, notably comparing with Lucretius Carus’ De Rerum Natura (c. 99 BC – c. 55 BC), have been repeatedly echoed up to the present day, some attempting to reconcile the monotheist beliefs with Epicurus' atheist philosophy, which is ultimately as futile as trying to drape a Fleur-de-Lis, a nun's habit, over the bright, sensual form of the Greek Lais: “Spirit for the spiritless”. Prometheus, for instance, responded to the servants of the gods, declaring in a quote that human consciousness is the utmost divine, rejecting all the heavenly and earthly deities who do not acknowledge this. Those who rejoice at philosophy's apparently worsened civil standing are mistaken.

Καὶ γὰρ Ἐπίκουρος, ὅταν λέγῃ τὸ πᾶν ἄπειρον εἶναι καὶ ἀγένητον καὶ ἄφθαρτον καὶ μήτ αὐξόμενον μήτε μειούμενον, ὡς περὶ ἑνός τινος διαλέγεται τοῦ παντός. ἐν ἀρχῇ δὲ τῆς πραγματείας ὑπειπὼν τὴν τῶν ὄντων φύσιν σώματα εἶναι καὶ κενὸν ὡς μιᾶς οὔσης εἰς δύο πεποίηται τὴν διαίρεσιν, ὧν θάτερον ὄντως μὲν οὐθέν ἐστιν, ὀνομάζεται δὲ ὑφ' ὑμῶν ἀναφὲς καὶ κενὸν καὶ ἀσώματον. (Πλούταρχος. Προς Κωλώτην υπέρ των άλλων φιλοσόφων.)

When Epicurus says that everything is infinite, it means both unborn and uncorrupted and neither growing nor narrowing, as if everything converges into one thing. In the first book on matter, he interprets that the reality of matter is void and corporeal, as one or two, he believes the division, which is indeed a non-being, but described according to the light, void and incorporeal. (Plutarch. Reply to Colotes in Defence of the Other Philosophers.)

Epicurean cultivation of simple, adequate lifestyles is a form of resisting the governing, dominant systems around the ideas of deities that characterized the ancient Greco-Roman civilization. The true wellness in life, the blissful joy or pleasure, unlike the eudaemonic views, derives from the material conditions and does not symbolize the unbridled excess. Epicurus’ Doxa (Κύριαι Δόξαι) illustrates the practical ways to find wellness (ἡδύνω / hēdúnō) in life, sometimes countering oppressive spirits of the world, and sometimes anxiety-inducing ideas. Epicurean wellness is the state of ataraxia (ἀταραξία) - the tranquil, untroubled happiness and freedom from disturbance. This aligns closely with the psychoanalytic notion of “joy”. Jacques Lacan's concept of jouissance, for instance, marks a profound sense of fulfillment that transcends the mundane pleasures of the material world. Sigmund Freud, too, grappled with the notion of pleasure as an instinctual drive that motivates human behavior and shapes human desires, the psyche’s underlying force. For Epicurus, the doxa of true wellness is the praxis in cultivating the inner ἀταραξία that is the doctrine of balanced wellness, not fully determined by what Lacan described as the cultural symbolic order replete with dominant fictions, traditional wisdoms and spirits, and ideas. Epicurus' mostly untranslated Περὶ φύσεως / On Matter (c. 300 BC - c. 270 BC) coin the contentious word eidolon (εἴδωλον) for the ideas formed in the material reality of the world and the universe.

σιν μαρτύρησιν ἢ μὴ ἀντιμαρτύρησις τῶν λόγων κοπηρίων... οὐδὲ κατὰ φαντασιαν, οὐδὲ γ' ἂν ἐπὶ λογικὴν, καθὼς πολλάκις ποιοῦνται... μὲν ἀπὸ τῶνδέ τινας ὡς βλαβησομένους ἢ ταραχθησομένους εἴρηται. καὶ καθὸ καὶ ψευδῆ τινα καὶ μὴ ὄντα φαμὲν δοξάζειν καὶ καθόλου οὐδὲ λαμβάνειν οὐθὲν φάσμα ἐπινοητικόν, ἀλλὰ ἢ μόνα ὀνόματα. (Περὶ φύσεως - Α)

To witness or not to witness the exhaustive words... Neither by fantasy, nor by logic, for mostly done so... but by both, they say, injured or disturbed... For they glorify false things and non-beings, they never receive any inventive fantasmagoria, but names. (On Matter - A)

μαρ̣τυρεῖ̣τοῖς φ̣αινομένοις· καταφα. νὲς οὖν πάλιν γίνεται ὅτι τὰ εἴδωλα ταχυτῆτά τινα ἀνυπέρβλητον κέκτηται κατὰ τὴν φοράν· καὶ ἐν τοιού. τωι δέ τινι τρόπωι ἔσται περὶ τῆς ταχυτῆ̣τος τῶν ε̣ἰδώλων ἀπόδειξιν ποιήσασθαι· ἐπειδὴ γὰρ ταχὺν̣ οὐ μόνον καὶ κ̣ουφότητα… ἀέρα ἐξ̣ω̣θεῖν δυνατὸν περαιοῖ, φα̣νερὸ ὡς καὶ τοῖς εἰδώλοις ὑπάρχει καὶ αὕτη ἡ δύναμις· εἰ μὲν γὰρ τὸ στ̣ερέμνιον μόνον ἠ δύνατο τὰς. (Περὶ φύσεως - β)

To witness the visible phenomena. When it happens backwards, then the fast forms are insurmountably obtained according to the conveyor, and in that. No matter what the trope of the speed of forms may be, they illustrate themselves. Both fast and light… Let the air cast away powerfully. Obviously, even the forms produce this power. For if the solid is strong enough. (On Matter - β)

The dialectics in Marx's notion of praxis and the philosophical framework of Epicurean doxa, the former meaning practice and the latter thought, is central to the materialist philosophy, for which the material conditions of production are the primary driver of change. Materialism of Epicurus in Doxa reveals a profound and overturning challenge to the status quo, one that continues to resonate with those trying to liberate themselves from the oppression and alienation. Doxa is the means for the material praxis in life for Epicurus, which refers to the commonly-held beliefs, opinions and assumptions. Coupled with other epicurean works that prioritize wellness over sorrow, this is a challenge of the dominant and decisively repressive ideologies of the time and even modern times of progress. Epicurus’ mechanistic comprehension of reality manifests itself in Κύριαι, a praxis serving to demystify and desacralize the governing political and religious ideologies, paving the way for a more egalitarian, conscious philosophy inclusive of all: Κύριαι Δόξαι would unconventionally be translated into English as “the praxis of doxa”.

Unlike the governing laws and spirits, for instance, The Epicurean Garden School in ancient Athens deployed a boldly egalitarian approach that included women and slaves, transcending the traditional barriers of class and sex in the dominant economic system of production. The slaves had unprecedented opportunities to expand their minds, unshackled from the chains that elsewhere confined them. Among the women who joined the Garden was Leontion who actively contributed to the Epicurean philosophical discourse with her sharp pen on the contentious debates about marriage, patriarchy in Athens and ancient Greece, sexuality, female fashion and beauty, with her own perspective and interpretation of epicurean teachings (“Η Λεόντιον και ο Επίκουρος,” Εθνικόν Ημερολόγιον, 1892). This progressive, enlightened atmosphere cultivated by Epicurus represented a radical departure from the male-dominated, hierarchical nature of most other philosophical and religious strands and cults in the ancient world, making it a realm of open inclusion and the pursuit of wisdom.

Ή τῶν ὅλων φύσις σώματά εστί καί κενόν.

Ή τῶν ὅντων φύσις σώματά εστί καί τόπος.

(Περὶ φύσεως - Α)

All the reality of matter is bodies and void.

All the existence in matter is bodies and places.

(On Matter - A)

From a psychoanalytic materialist approach to all of Epicurus’ work, I translated On Matter - β (Περὶ φύσεως - β) and Doxa (Κύριαι Δόξαι) with the praxis of doxa in mind. Though virtually all Marxist interpretations touch upon the practical sights of Epicurean philosophy, no translation of the book β  and the forty Doxa touch even slightly upon the praxis already included in the almighty Κύριαι, the critique.

From a psychoanalytic materialist approach to all of Epicurus’ work, I translated On Matter - β (Περὶ φύσεως - β) and Doxa (Κύριαι Δόξαι) with the praxis of doxa in mind. Though virtually all Marxist interpretations touch upon the practical sights of Epicurean philosophy, no translation of the book β  and the forty Doxa touch even slightly upon the praxis already included in the almighty Κύριαι, the critique.

Tolga Theo Yalur

Επίκουρος/Epicurus - Περὶ φύσεως - β/On Matter - β

1

...ην τ̣οι[ῶν][δε ἢ καὶ] τοιῶνδε κόσμ[ων]... τη[ ̣] [ὥσπερ] εἰκός, μηδὲ κόσμον ἕτερον τοιοῦτον υς τινο[ς·] εἰ δὲ̣[μὴ ἄπε]ιροι ἦσαν αἱ [ἄτομοι]... τ̣ας τ[].

...in the universes such as the following... there is no other one of the sort in which atoms are not infinite…

2

...κόσμοι... ἀνόμ[οιοι] ὅμο[ιοι] αυ[] κα̣ι̣[] τωσ[ ] αἱ ο[]...

… the universes… are not likely to be dissimilar…

3

...[περιλαμβά]νειν τὸ αὐτὸ μῆκος… [οὐκ]...

… they feature the same magnitude as that…

4

…[οὐκ] ἐγεννήθη οὖν [εἷς κόσ][μ]ο̣ς̣ μόνον, οὐδ[ὲ]... ισ̣[]εκτε̣ δεν̣ δ̣ε.

… that was not born out of this world.

5

ενειο...

Singularly…

6

ὁμοίοις οἷο[ισ]ν []ιν̣[ἐν τῶι] τ̣[ρό]πωι ὅς γε κατ[α]λή[ξαι] ἂν τμ[ηθ]... [ὥσ]τε κα[ὶ οὐ]δὲ̣ ποῖα τμ[ηθέντα] εἰς ἄπειρον κ[α]ὶ̣ ἔλαττ[ον]...

It would end the same way if divided into an infinite number of small particles…

7

... [ε]στ[] ω̣ς ὅπου [εἰ]ς̣ ἄπ[ειρ]ον... πρὸς ν̣[ῦν]...

The epicenter… is as in the infinity… towards now.

8

... [ὅ]μοιος, [ἀλλὰ λαβόν]τες ὀλίγ[ον] εἰς βάθος δ[ή, οὐκ ἐσ]τὶν εἴδωλ[α, φημί· οὐ]. γὰρ αἱ ἄτομ[οι πεπε][ρ]α̣σμέναι [εἰσίν]...

Equivalently reaches deeper in small particles, where there are no forms - to refuse. For the atoms are finite.

9

...μεν[] εἰ δὲ μ[ὴ]... τα[ ̣]να̣[ ] ἀ̣πὸ τ[ῆ]ς̣ ἑτέ̣[ρας] ν...

… but if not... it's the other way around…

10

... δ̣ε̣[] νο̣[ ̣]τ. [λα]β[ε]ιν τὸ φε... δ̣ε... μ̣α εἶν[αι] α τοιαῦ[τα] αν̣…

… if not… caused… confused… in such a wise way.

11

οὗτος φ̣ύσε ἐστι σ̣εω [δια]σ̣πασμο. εχωσι,̣[κα]θ[ά]περ [λέ][γ]ω, ἐν τ[ο]ύτ[ωι] τρ̣ό[πωι] τιθεμ̣…

The matter disintegrates here. I have, as I express, in these tropes of sets…

12

...υ τας προσ... [σ]υνκρί̣σ̣ε̣... να... υ̣ ρον... το [τ]ρ̣όπον.

… compare… the proximities. that's… the trope.

13

... το ν̣ε[ώ]... λα[βεῖν] [ἐπὶ] τ[οῦ προσ]ώπου... τ[]καν̣... τρ̣ο̣[π] ταρ... αν̣ τῶν... ο̣[] της π[ροσ] ε…

… hold the spin… evenly on the visage… and turn if it moves…

14

οὐκ ἔστιν εἴδωλα, καθάπερ λέγω· οὐ. γὰρ μοναχαὶ ἐν τούτωι τῶι τρόπωι, λέγω δὲ τῶι προειρημένω[ι, ἀ]ποστ[άσεις] [ἐν] τοῖς σ̣[ώμασιν, ὡς] εἴρητ[αι]...

There is no form, as I say; no. Because only in these tropes, I say what is premeditated. Distances among the bodies, as I spoke.

15

…[λα]βεῖν τ̣ας̣…

… that understood…

16

… τ̣ης αι[ ] νεται... του... κρ̣εω... αρ[χής] ἀλληλουχούμεν[α] ν̣ο̣μιζ…

… Conceive that it originates cohesively… from the photon…

17 (Not readable, interpretable or missing.)

18

... [γ]ὰρ ἐκείνοι[ς] [ὑπάρ]χηι τόδε̣[τι] δὴ ὅτι̣[οὐ π]ᾶν σχῆ[μα] σ̣ειν... που…

Because… in the beginning… the universe up there does not matter [of atoms] anywhere in the world.

19-20 (Not readable, interpretable or missing.)

21

[προ]σεχεῖς []ν̣[ ̣]ς πολ[λ] φαι[ν]ομενον... [στ]ερ̣έ̣μνι... τα, ἐάν [τις τὰς παραλ]λαγὰς̣ [συ]ν[θεωρῆι ]σ̣[ ̣ὅ] ταν τ... [ἐ]ναν[τίους]…

Proximate to a lot of solid phenomena… the variations are theorized… as one… when they subvert each other.

22 (Not readable, interpretable or missing.)

23

...[ὡ]ς μὲν γὰρ αἱ μ[οναχαὶ]... [φύ]σεις ἀ̣[πὸ τ]ῶν [σωμά][των]...

… as the only cause of… the matter of bodies…

24

... μέ̣ναι[ς] ἔνδο[θεν]. μὲν γὰρ αὐ[ταὶ].

… stand up somewhere… because they are…

25

δὲ φυ[σ]... διαρρεῖ... ως τῶν [ἐξ ὑπερ]β̣ολῆς λ̣[επτ]...

Not matter… it flows through… as of the excessive minutes.

26 (Not readable, interpretable or missing.)

27

... αις ἄπε[ιρα] τὰ ζῶια [τὰ] ὅλως [λ]ελεπτυσμ[έ][να...]ν... την [ὑπε]ρβάλλ[ουσι]... διεξ̣[]υ... [κι]νήσεω…

… hear the animals staying countlessly… they exceed the count… they flow.

28-36 (Not readable, interpretable or missing.)

37

λέγωμεν… ρ̣ον… ἀφ ̓ ὅλης ῥε[ύσ]ηι πρὸ[ς στε]ρέμνιά τ̣[ινα] σώ[ματα] [τὰ] εἴδωλ[α…]πω... Λέγειν μπροειρημέν… τ̣ης συν̣… τὰ εἴδωλα… καὶ ἀπὸ τῆς… τ.υπο νειν…

Let’s say stream... if everyone is flowing towards the solid forms of bodies... Let’s say it was premeditated... for her... the forms... And from her... they reflect…

38

κ̣αὶ ἐπὶ τοῦ προσώ̣που τὴν ὁμοιομορ̣φίαν τοῦ σ[ώμα]τος [δ]ιασώζουσ[ιν] ἕως [ἂν] ἀπαντῆσά̣[ν τι] [σ]τρέψηι τινὰς ἃ[ς] ὁ̣ διασπασμ[ὸς κ]αταστήσηι εἰς ἄ[λλο] [φ̣]ορᾶς εἶδος·

On the visage, they maintain the uniformity of the body while they would reflect on what twists and turns the disintegration into another form.

39-66 (Not readable, interpretable or missing.)

67

α τῆς [σο]ματα τί... α πολ ἐφ' ἕνα τόπον τα. ἐπ[ί]ντα α ρα. ἐνοεῖτ[ο] ἢ ἄνωθεν ἢ κάτωθεν [εἰς] απειρον δύναμις… ο της ἀναρ[χιαν]… [τοιαύτη δύνα]μις ὑπάρχου[σα]που... αί προσ.

What is body? A lot [of atoms] in one place… either from above or from below in infinite power… if such an anarchian power… exists anywhere…

68-71 (Not readable, interpretable or missing.)

72

μ̣ὲ̣ν γὰρ α λαμβάνει τῆι συμ[μετρίαι] πάσας τὰς δυν̣[άμεις] καὶ οὐ ζη[τεῖ] ρᾶσθαι…

It seizes all the symmetry of all powers and does not demand growth...

73-75 (Not readable, interpretable or missing.)

76

ρ̣εον… κατὰ τὴν γένε[σιν·] πρῶτον μὲν [γὰρ ἡ σύ]στασις αὕτ[η] τα[χέω]ς γιγνομέ[νη] γεν[νᾶτα]ι ἅμα [νοή]μ[ατι]... [π]ληθ[ους].

According to the origin... in the first place is the flow... for this promptly occurring form matters in mind… Magnitude.

77-79 (Not readable, interpretable or missing.)

80

[ὅ]που δ' ἂ[ν] [ἄ]λλο τῆς̣[συν] χύ[σ]εως συ[στῆι, ὥσ]τε̣ καὶ στε[ρ]έ̣μνιό[ν] τι συστῆναι τὸ̣ ἄ̣[λλο] δήποτε ὅπ[ου] δήποτε̣[τό]που· ποῦ [γὰρ]... το[σ]ούτου πλήθους ὅμοιον ο̣ἷς γ' ἄλ[λ]ως [συστ]α[ί]η τ[ὸ] πλ[ῆθ]ος... [στί]κον καὶ μὴ̣ καὶ [ἄλ]λως· οὐ γὰρ οἱ…

Where else another confluence is, the flow matters there as well, in any setting wherever... such a similar mass otherwise formulates the magnitude... literally and if not otherwise…

81-87 (Not readable, interpretable or missing.)

88

[τὴ]ν θέσιν… [τ]ὰ̣ εἴδω[λα] δή, τὰ στ[ε]ρέμνια [ταῖς γ]ενέσεσιν λε ς γενμ.

In place… Forms are said to originate from the solids.

89

… γὰρ διὰ… της αιν [συν]κ̣ρίσεις μας περὶ τὴ[ν] ἄλ̣λην τη…

… because of the solid… their formation and origin concern something else…

90

[ἐν] τῶ[ι πε]ριέχον[τι]. [σ]υσταθεισ στε̣ρ̣έμν̣[ια δ]ὴ πολ[λὰ] καὶ ἄ[πειρα] νομ[ί]ζ[ειν,] εἴ[δωλα]ς̣ αὐ̣τ̣[ὰ] [ἄπ]ειρα…

In the surroundings... there are a lot of solid settings, infinitely, and, as the custom, forms are infinite…

91

… καναι... η ἀλλ' ἐστὶν [̣στρέμ]νια εἰδώλω[ν]. πρ[ὸς τ]ὰς τι ̣στ[ερέ]μνια ση̣…

… or else if there is no form… solids are towards the flow of forms…

92

[ἐ]ν παρόδωι προ[σθε][ω]ρήσαιμεν· καὶ [ἔστι] [κ]αὶ κατὰ τὸ[ν] ἐκτο[πι]στικὸν τρόιπον τῆ[ς γε]νέσεως [αὐ]τῶν εὖ [δη]λόνως - ἡ̣[δ]ὲ ἀπειρ[ία] ἡ [π]ροειρη[μ]ένη γε[ν]νᾶ̣[ται] ἅμα νοήμ[α]τ[ι] - θεωρεῖν ὅτι σ[υνίστα]ιτ' ἂν εἴδ̣[ωλα,] καὶ κα̣τὰ τὴν ἀ[πειρίαν αὐτῶ]ν οὐκ ἀδύ̣[νατόν ἐστι]ν [ὅτι κ]ατορθω̣τι[κ]...

[λεπτό]τητος αὐτῶν... ὡς εἰρήκαμ̣[εν·]...

In passing, we look at the flow. It is also up to the local trope of the source of solids, obviously - but the infinite, the premeditated originate merely in mind. They set up the form, for it is likely in their eternity… In their light… it is strung together…

93

περὶ δὲ τῆς κατὰ τὴν φορὰν ὑπαρχούσης ταχυτῆτ[ος] νῦν λέγειν ἐπιχ[ειρ]ήσομεν· πρῶτον μὲν̣ γ̣ὰρ̣ ἡ λεπτότης, μακρὰν τῆς ἀπὸ τῶν αἰσθήσεων λεπτότητος ἀπέ[χο]υσα, ταχυτῆτα τῶν εἰδώλων κατὰ τ[ὴ]ν [φ]ο[ρ]ὰν ἀνυπέρβλ̣[η]τον [ἐ]νδε[ί]κνυται… [τ]ὸ λέγ̣[ειν]... τα… ταῖς ἀτόμοις… πολλὰ καὶ ἄ[πειρα] ἦν φορούμεν[α πάν]...

For the speed of the ongoing flow of time, let's now set to work. First, because of the time distance, the light is absent from the senses. The speed of the flowing solids of the forms at the unsurpassable time is marked... that’s my thought... The infinite number of atoms... travel in the universe, everywhere.

94

τως κοῦφα· εἰ δ' [ὑ]περ. βαλλόντως [κοῦ]φα, δηλόνως καὶ ὑπερβαλλόντως ταχεῖα κατὰ τὴν φοράν· ε̣ἶ̣τ[α]

εἰ τὸ μὲν ὅ[λο]ν ἰσοταχεῖς εἰσιν αἱ ἄτομοι, λέγει̣ν̣ ἔδει ῥο[ῦ]ν ἕτερον [ἑ]τέρο̣υ̣ τῶι ἐφ' ἕνα τ̣ό̣πον φ[έρεσθαι] περαι̣ο̣ῦν συνεχέσ̣τερο[ν], καὶ μὴ π̣υ̣κνὸν εἰς τοὺς ἐναντίους [τό]π[ο]υ̣[ς] ἀ̣ν̣αφερό[μενον] καὶ… δέ τις σύνκρι[σις] τοῦτο πράττο[υσα,] τ[ὰ]ς καλουμένας κ̣λάσει[ς] τῶν μερῶν…

Too light to weigh. Excessively light and too fast to see for the time. If all the atoms were of the same speed, informing each other, then one particle would be conveyed continuously to the fore, and not often to the opposite particles and… compose fractures from the particles…

95-97 (Not readable, interpretable or missing.)

98

... σθεν.... τοτε̣ λ[α]βεῖν [τῆ]ι συνκρίσει... το̣κε̣…[εὑ]ηρον τ[ὴν γέ]ν[ε]σ[ι]ν ἅμα νοή[ματι κα]τὰ τῆς στερεμ[νίας σ]υνκρίσεως...

…τα ̣[ἔν] τι[νι] τρόπωι [εἰς] ταύ̣[τα]ς περαίνει, εἰ̣ καὶ̣[οὕ]τως δὲ̣ κα̣…

Forcefully... compare with the origin of the solid while seeing in mind… how the tropes pass and end.

99

κ̣ε̣[συ]ν̣κλ[άσεις ἐν τῶι φέ]ρ̣εσθαι̣, [δ]υ̣ν[ά]μενα [τ]α̣χε̣ῖα τ[ὰ] ὄντα τοῦτο̣ π[άσ]χειν ὑπὸ̣ τ̣ῆ̣ς αὐτῆς̣… μέρ̣ος το̣ῦ ἐναπ̣[ειλη]μ̣μένου… μα̣[π]ρὸς τα [φ]ημι…

Enclosures are fast in the passing... Powerfully see the truth of the affect from this... the opposite to the parts of the [form]... to affirming what I say.

100

[ἐ]ξ ἀνάγκη[ς τῆι συμ]μετρία[ι]... περὶ τὰ εἴ̣[δωλα] τοῦτον... φ̣[ύ]σεως.

πειδ[ὴ]…ιατ… [π]ρῶτον μὲν [γὰρ] ἀναγκαῖον...

Out of the force of the symmetry... about the forms of this... matter. Since… in the first place, it is not constrained to space and [time]...

101

… θει̣διας ὥστε̣ μὴ [δια]β̣α̣[ί]νειν τ̣α̣χέ̣ως [καὶ] τὰ μόρια τού̣[του αὐ]τὰς παρασκευ[άζειν] τινὰς του[τ] θέσε̣[ις] τουτ… [ὄ]ντω[ν] σ̣χ̣η[μάτων - ἐ]κ συμ[μετρίας πρ]ὸς τὰ φαι[νόμενα ἡ δὲ ἀ]πειρίαὥσ[τε ἀπέ]χειν ἀπόστα.

... in doing so, the particles do not pass too fast and they prepare some of their positions... their marks of the symmetry on the phenomena or the infinity are away from each other.

102

[σιν τῆι ἀλληλου]χία[ι]…σ̣οιτο [λαμ]βάνειν… ὥστ[ε τῆι φύσει τὴν] ἀλληλουχίαν̣ τ̣οῦ ἐξωτάτου χιτῶνος εἶναι τοιαύτην, τῶν ἐν τ[ῶ]ι ἐναπειλημμένωι ἔνδοθεν.

Their flow is continuous... in order for the atoms of the continuous film to be the same as those that are opposite from within.

103

[οὐθέν πω ἀπ]είρω̣ν, ὥστε μὴ ν[ομ]ίζειν κατὰ τὴν σ[ύστ]ασιν τοῦ ε̣ἰ̣δ̣[ώ]λου ἐκ [σ]υνκλάσ̣[εως τινὸς α]ὐτὰ τ[οὺς σκεδασμοὺς] λαμβ̣[άνειν] ἀλ[λ' ὅτ]αν. καὶ πρ[ὸ]ς στερέμνιόν [τι προ]σκ[ρ]οῦ[σα]ν τὴν σ̣[κέδ]α̣σιν λ[αμβάν]ειν…

να [ἀ]λλὰ μᾶλ… λον ὥ[σ]τε μὴ ἀντικόπτε̣[ιν] ἢ̣{ι} ἀρτίως ἀντικ[ό]πτοντα εἰς τοὺς ἐναντίους τόπους ἢ οὓς ἐξ ἀρχῆς ἐφέρετο τὴν ἀναχώ.

I do not say infinite, for the atoms do not practice according to the constitution of the form out of convergence as such. They convey the divergences in order to collide with solids… Otherwise from distance…not to interrupt or instantly interrupt the opposite places or whatever departs from the arche to diverge.

104

[ρη]σιν πο̣ι̣εῖν· τ[ού][του νῦ]ν δὴ ε̣ιτ... [ὥστε] μὴ εἰς [τ]οὺς̣ ἐ[ν]αντίους τ[όπ]ου[ς] [ἢ οὓς] τ [τὴν] φορὰν [ἐποί]ει [τὴν ἀναχώρη]σι̣ν [ποι]ε̣ῖν· οὐκ̣[ἔσ]τ̣[ι γὰρ] [κα]ὶ το̣ιαυτ̣ περὶ τ̣…τας τα̣ [ὑπερ]λ̣ια…

… ομ σ̣α ωντος οὔτε ε̣μ̣ι νυνὶ μηκέτι [τῶι τ]οῦτο μὴ ἔχειν ἄ[λ]λα σύνεγγυς ἐληλυθέναι, μὴ. οἷον καταλιποῦσαι τὴν παρ ἀλ[λ]ή[λω]ν̣…

Now saying the cause of this…The opposite places are not the same. One is to depart from a place in time and the other is not, which is about the excessive… … since I'm not making any further method of this now, I have no approximate solutions. None. They are diverging from each other.

105

[θ]έσιν καὶ τάξιν, ἀλλὰ μόνον ταύταις προσχωρήσασαι ὧν [πρ]ότερον διαστήματα εἶ[χον], καὶ οἱονεὶ ἐκ τοῦ κατενα̣ντίον αὐτ̣α̣ῖ̣ς̣ ἔχ̣ειν τὸ σῶ[μα ἐ]ν τ̣ῆ̣ι φύσει τι̣ σχε̣τ[ικὸ]ν καὶ οὔπω προσκρο̣ῦ̣σαν τῶι στερεμνίωι [λ]α̣β̣εῖν τ[ι]ν̣α̣ συνίζ̣[η][σι]ν̣· κ̣αὶ ὅ̣[τ]α̣ν οὖν [δή,] φ̣η̣μί, πρὸς στερέμ[νι]όν τ[ι] προ[σ]κ̣ροῦσα[ν,] τὴ[ν]...

… ἡ σύν[κρ]ι[σις] ἐγ[έ]νετο τοῦ π[εραι]οῦν̣ ταχέως εἰς [μα]κρ̣[ο]ὺς τόπους· ὥστ[ε,]. φημί, καὶ περὶ τὰ εἴδ[ωλ]α ἀναγκαῖον τ[ο]ιαύτην γίν[εσθαι].

Thesis and setting, for only the advanced atoms which had interval spaces before. And those of the catenation have the form in the appropriate matter even when they collide with the merging solids to seize their substance. And when the atoms are the same, they obstruct the solid… … the seizure emerged for which could travel fast to distances. That said, the same applies to the forms.

106

… ὥσ[τε μ]ὴ [εἶναι τὰ στε]ρ̣[έ]μ̣ν̣[ια] οἷς ἂν̣[μ]ε̣γίστ̣η ἐπιπ[ολῆ]ς ἀλληλουχία ὑ̣πάρ̣χη[ι σ]ύμμετρ[α] εἰς ὃ λέγω εἶδος, τἀπαντῶ̣ντα πολλὰ κ̣[αὶ] παντοῖα οὐκ ὀλίγα [ἦι]σ̣αν δι' αὐτὸ.

… it is not the solids that is the greatest epipolar continuity that is symmetrical, but what I describe as integral forms. They are never few in number.

107

…[οὐθὲν] [μᾶλλο]ν [τῆι αὐτ]ῆι θέσ̣[ει] κ̣[α]ὶ τάξ[ε]ι ἤπερ τ̣ὰ στερέμνια διὰ τὴν ἀφ̣θονίαν· πολλάκις γὰρ τοιαῦτα ἀπαντᾶι̣ σώματα ἃ τὴν μεγί̣[στην]...

… it is not possible that the form is the one that makes theses and settings towards the infinity more than the solid, because such numerous forms respond to the greatest number…

108

… [μηχανᾶ]σ̣θαι, ἔ[τι τε τὴν συν]κ̣ρί̣σει ἀ̣να̣λ̣[ογίαν] ἔ̣χοντος οἵαν [ε]ἴρηκα· τί γὰρ οὐκ̣ ἂν μη - χανηθείη μορφῆς εἶδος ὃ τὴν τοιαύτην σχέσιν ἕξε̣ι̣; ο̣σ…

… it's a machine that collides with the logic that strings together, and if not, then - An outline of form that has such corresponding.

109

… προειρημένη[ν τα]χ̣υτ̣ῆτα ἔχουσα[ν] συσσ̣[ώζεσ]θαι· αἱ.

γὰρ ἔν[δο]θ̣εν θέσ[εις] καὶ τάξεις, καθ' ἃς [ἔμ]ψυχον τόδε τι πρ̣[οσαγορεύομεν]...

… premaditated speeds merge together. For they have given statuses and orders, according to which they function.

110

… [οὐδ]ὲ κωλυόμε[να] [δ]ηλ[ό]ν ως ὑπὸ τῆς ε̣ἰς [βά]θος̣ παραλλαγῆς. τὸ δὲ περὶ τὰ εἴδ̣ωλα οὕτως ἔχειν φάσκειν [ο]ὐθὲν ἀντι…

Obviously, this does not hinder the in-depth variation. For the forms therefore have nothing to declare otherwise.

111

μαρ̣τυρεῖ̣[το]ῖς φ̣αινομένοις· [κατ]αφα.

[νὲς ο]ὖν πάλιν γί[νετ]αι ὅτι τὰ εἴδωλα ταχυτῆτά τινα ἀνυπέρβλητον κέκτηται κατὰ τὴν [φο]ράν· καὶ ἐν τοιού. τωι δέ τινι τρόπωι ἔσται περὶ τῆς ταχυτῆ̣τος τῶν ε̣ἰδώλω[ν] [ἀπ]όδειξιν ποιήσασ[θαι·] ἐπειδὴ γὰ[ρ] [τα]χὺν̣ οὐ μόν[ον καὶ] κ̣ουφότητα… [̣ἀέ]ρα ἐξ̣ω̣[θεῖ]ν [δυνα]τὸν περαιοῖ, φα̣[ν]ερὸ ὡς καὶ τοῖς εἰδώλοις ὑπάρχει καὶ [α]ὕτη ἡ δύναμις· εἰ μὲν γὰρ τὸ στ̣ερέμνιον μόνον ἠ δύνατο τὰς.

Witness the visible phenomena. If it happens backwards, then the fast forms are insurmountably obtained according to the conveyor, and in that. No matter what the trope of the speed of forms may be, they illustrate themselves. It's not only fast but also light… Let the air cast away powerfully. Obviously, even the forms produce this power. For only if the solid is strong enough.

112

ἐξ̣ώσεις π[οιεῖσ]θαι, τὸ δ̣' εἴδωλο[ν μή], ἦν ἂν κατὰ τὸν ἐ̣[ξ]ω̣στικὸν τρ̣όπον τὰ στερέμνια μόνον ταχέ̣ως δύνασθαι φέρεσ[θ]αι, [τ]ὰ̣ δὲ εἴδωλα μή, κατ̣ά γε τὸν ἐξωστ[ι]κό[ν], κα[τ]ὰ μέντοι τὸ περ̣ι̣λαμβανόμενον εὐθὺ[ς ἐξ] ἑτ[ο]ίμου κε̣νοῦ διὰ τ[ὰς] συνιζήσεις τὰς ε[ἰς στ]ενότητα καὶ λεπτ̣[ό]τ̣ητα καὶ μι[κρ]ότη[τ]α· ἐπειδ̣[ὴ]...

… [αὐτὸ τὸ στε][ρέ]μν[ιο]ν τοῦ̣το [πρά]τ̣τε̣[ι]ν, πῶς οὐχί, ἐπει. δὴ καὶ τοῦτον ἔχει τὸν τρόπον τῆ̣ς ταχυτῆτος, νομιστέον αὐτοῖς ὑπάρχε̣ιν καὶ.

Evacuation makes so, the form does not. According to the evacuative trope, solids, not forms, could float fast. In the evacuation, according to the particles contained straightforwardly out of the prepared void due to the merge in the narrowness and thinness and smalness. and then… … the solids pass this through. How, then? It contains the trope of the speed too, which also is hypothesized to be.

113

… [συν]κ̣ρ̣ίσεις ἢ τ̣ὰ̣ς̣ σφό[δρα] μικκὰς ἐξω̣θεῖ[ν] δυνάμενα αὐτ[αῖς] καὶ αὑτοῖς εὐοδί[αν] παρασκευάζειν, π̣[ῶς] οὐκ εὔοδον τὸ λ[έ]γε̣[ι]ν.

Collisions of such violent smallness are evacuated as strongly as possible and prepared. That’s to say how they prepare.

114

[ὡς καὶ ταῖ]ς τ[ῶν] εἰ[δώ][λων φύσεσιν ἔνεισ]ί [τινες συμμέτρως ἔχο]υ[σαι στερεμνίοις δυ]νά[μεις; γῆν δὲ π]ροσασπά[ζονταί που,] κα[ὶ τὴ]ν [μετα]λλ[α]γὴν ἐκ [τῆς ἐξ] ἀ[ρχ]ῆς ἀπορ[ρυείσης μο]ρφῆ[ς λαμ][βάνουσαι ἐξώσεις] [αὐτῶν ποιοῦνται] δια[δύντα μὲν πρὸς σ]υν[κρίσεις, εἰ καὶ] μεγάλ̣α̣ς…

[μῆκος περιλαμβάνο]υ̣σαι ἐν ταῖς ἐξώ̣σ̣εσιν καὶ οὐ δυν̣[ά]μεναι ἐν τρόπωι τινὶ πρὸς τὰς μι̣κρὰς προσπίπτειν· καθ' ἅ…

For they are formations in nature, they have symmetrical solid powers. They have shelter on land. Their evolution from the archaic floating shape, and their evacuations dissolve into compounds, even if big. Extensively, they are included in the evacuations and have no power in the trope of the small collisions.

115

[π]αντας οὖ[ν] τοὺς [τρό]πους οὓς θεωροῦ[με]ν τὰς ταχυτῆτας [ὑπ]αρχούσας σώμα[σί τισι]ν εὖ ἐπι[β]λέ[πομε]ν ὅτι καὶ τὰ̣ εἴ[δωλ]α δύν[αται] τα[χέω]ς εἰς μακροὺς [τόπ]ους περαιοῦν· [δεῖ δ' ἐ]πιβλέ[πε]ιν [ὅτι κατὰ] τὴν αὐ̣τ̣ὴν [ἔμ]πτω̣[σι]ν̣ ῥαι̣δίως [διὰ π]α[ν]τὸς π[όρου] τοῖς…

All the tropes are theorized as the speed of the governing bodies. Therefore, see that forms have the power to quickly pass to far places. Look how the form is in sight according to all the tropes of infection within the radius.

116

φον πρ[ὸς τοῖς στε]ρεμνίοις καὶ τὰς αὐτὰς διαστάσεις εἰς βάθος εἰληφός, πλὴν οὐχὶ τῶι ἐκ σωμάτων πολλῶν ε[ἰς] βάθος πε[ποιῆσ]θα[ι, ἀλ]λὰ τῶι [τὴν] τοῦ [ἔνδ]οθεν [κενο]ῦ διά[στ]ασιν τὴν [α]ὐτὴν ἔχειν, λέγειν τολμῶσιν ἀλόγως πως ὡς δ̣ιὰ̣ τ̣ὴν λεπτότη̣τ̣α ῥαδίως δι[ὰ π]αντ[ὸς] πόρου [περ]αι[οῦν ἔδει], οὐδ' ἐν[θ]υ[μούμενοι]...

… [λαμβ]άνον [συνίζησιν ἰ]σ̣χυ[ράν, περαιοῦν] διὰ [τῶν τοίχων καὶ] τ̣ῶν [λοιπῶν συνκρ]ίσε…

For the solid and the three dimensions in depth of the seizure, not that of the numerous made-up corporations but inside the void space have the same duration accordingly, as if the radius of all the light atoms they pass through disappears, not discerned… … passing through the strong concord of the void and the rest of the collisions…

117

ων τῶν στερεμνίων· τοῦτο δ' αὐταὶ αἱ αἰσθήσεις ἐπιμαρτυροῦσιν· οὐ̣δ̣ὲν γὰρ ἂν μᾶλλον ἔνδοθέν τι πολύκενον, ὅμοιον [δὲ] φύσε[ι τῶιδε] μὴ πο[λυ]κένωι, δύναιτο, [διὰ τῶν τοί]χων [πε]ραιοῦν, τὴ[ν] ἑξῆς θέσιν διασώζει[ν] [πρ]ὸς στερέμνιον· οὐκ ἔσ[τι συ]μ[φυῆ] τα[ῦ][τα]... [πολλοὺς κ]α̣ὶ [ἄλλους] [ἄλλως, λέ]γω δ' οἷο̣ν̣[πυρὸς καὶ] πνε̣ύμα[τος καὶ τ]ῶν τοιουτο[τρόπω]ν· ταῦτα γάρ, ἐν ἄλλωι τρόπωι.

This is how the senses witness the ways of solids. If they had rather put something into the void, that would not be void. Passing throughout the void, they could maintain the former theses and settings towards the solids. They are not cohesive… All the otherwise, I mean one atom and the air and of the likes. In this way and in other tropes.

118

τὴν λεπτομέρειαν ἔχ[ο]ντα ἤπερ ἐν ὧι αἱ ἔξωθεν μὲν [ἀ]λλη[λοῦ]χοι φύσεις, [ἔ]νδοθε[ν δὲ] πολύκενοι, δύ[να]νται τὰς [διεκδύσεις δ]ιὰ τῶν στερεμνί[ω]ν φύσε[ω]ν λαμβάνειν· οἷς δή, φημί, βλ[έ]ποντες [ἔ]τι τῶν εἰδώλων αὐτὸ τοῦτ[ο ἐ]γχει[ρο]ῦσιν κατ[α]δοξά[ζε]ιν διὰ τὴν ὁμωνυμ[ί]α[ν τὴν δὴ] τῆς λε[πτότητος]... [προσθε]ω[ροῦντες· ἡ δὲ γὰρ].

αἴ[σθησις ̣ ̣ ̣μ]ή̣τε α[ύτ]ὰ μ[ᾶλλον τ]ὰς δι̣[αδύσεις] δύ[ν]ασθαι [πο]ι̣[εῖ]σθαι διὰ τῶν [σ]τ̣ερ̣εμ̣νίων φύσεων συμβέβηκεν ἤπερ τὰς ἀντι[κ]τυπεῖς.

The consistencies of particles that have outwardly independent but inwardly void matters, are able to evacuate through the solid matters; which, in truth, seeing that the woke particles form a wrong consistency, converge up to the equivalency of the light or not… This is not a display of cognition. The particle shifts could instead make evacuation through the solid matters, which coincide with the noises.

119

διὰ τῶν χειρῶν συνκρίσεις, ἐὰν μή τις τὸν τρόπον τῆς διαδύσεως, ὃν ἡμεῖς εἰρήκαμεν, δεικνύηι δυνατὸν αὐτοῖς ὑπάρχειν ὄντ[α·] δεῖ οὖν, ὥσπερ εἴρη[κ]α, καὶ τὴν̣ εἰς τοῦτο τὸ εἶδος γεγονυ̣ῖ[α]ν οἰκονομίαν ἡμ[ῖ]ν ἐπιβλέπειν· ἔστι γάρ τι σύντομ[ον] πρὸς τὸ γνῶν[αι] καὶ̣τ[ὴ]ν [παραλλαγὴν]... τρ̣όπ[ ̣ ̣] ὥσ̣τ[ε] π[α]ραθ̣εωρ[ε]ῖν· ἀποδ[έ].

Because of the collisions of the branches, if not the strung trope of shifts, the existing entities could be illustrated. Therefore, see the economy in this formation. Because it's fast for the cognition and the varieties… In the trope… that they are viewed…

120

δεικτα[ι] οὖν ἡμῖν κ̣αὶ ὅτι ἔστι̣ τι[νὰ ε]ἴδωλα καὶ ὅτι τὴν γένεσιν αὐτῶν ἅμα νοήματι συμβέβηκεν ἀποτελεῖσθαι καὶ ὅτι τὰς φορὰς ἀνυπερβλήτους τοῖς τάχεσιν κεκτῆσθαι· τὰ δ ̓ἁρμόττοντα [ἑ]ξῆς τούτοις ῥηθῆ̣ναι ἐν τοῖς μετὰ ταῦτα διέξιμεν.

It appears that there are ideals with events of birth in the thinking mind. Time is insurmountable for the ideals to be won with speed. The appropriate ideals stay among others after this thought.

Epicurus / On Matter - β (Περὶ φύσεως)

Doxa (Κύριαι Δόξαι)

I

Τὸ μακάριον καὶ ἄφθαρτον οὔτε αὐτὸ πράγματα ἔχει οὔτε ἄλλῳ παρέχει· ὥστε οὔτε ὀργαῖς οὔτε χάρισι συνέχεται· ἐν ἀσθενεῖ γὰρ πᾶν τὸ τοιοῦτον.

The blessed and indestructible benefits and transfers no unfit beauty and frivolous rage. All these are the marks of weakness.

II

Ὁ θάνατος οὐδὲν πρὸς ἡμᾶς· τὸ γὰρ διαλυθὲν ἀναισθητεῖ͵ τὸ δ΄ ἀναισθητοῦν οὐδὲν πρὸς ἡμᾶς.

Death means nothing to us. Thanatos is not in sight. What was once dissolved is senseless.

III

Ὅρος τοῦ μεγέθους τῶν ἡδονῶν ἡ παντὸς τοῦ ἀλγοῦντος ὑπεξαίρεσις. ὅπου δ΄ ἂν τὸ ἡδόμενον ἐνῇ͵ καθ΄ ὃν ἂν χρόνον ᾖ͵ οὐκ ἔστι τὸ ἀλγοῦν ἢ λυπούμενον ἢ τὸ συναμφότερον.

All that is infinitely the most well is nothing but the relief of pain and sorrow. No pain in the body, nor in the mind, nor both.

IV

Οὐ χρονίζει τὸ ἀλγοῦν συνεχῶς ἐν τῇ σαρκί͵ ἀλλὰ τὸ μὲν ἄκρον τὸν ἐλάχιστον χρόνον πάρεστι͵ τὸ δὲ μόνον ὑπερτεῖνον τὸ ἡδόμενον κατὰ σάρκα οὐ πολλὰς ἡμέρας συμβαίνει· αἱ δὲ πολυχρόνιοι τῶν ἀῤῥωστιῶν πλεονάζον ἔχουσι τὸ ἡδόμενον ἐν τῇ σαρκὶ ἤπερ τὸ ἀλγοῦν.

The constant pain does not endure in the body. The most extreme, in contrast, stays the least compared to the well's duration in the body. The constant pain that exceeds wellness does not endure, and the joy makes the enduring pain redundant.

V

Οὐκ ἔστιν ἡδέως ζῆν ἄνευ τοῦ φρονίμως καὶ καλῶς καὶ δικαίως οὐδὲ φρονίμως καὶ καλῶς καὶ δικαίως ἄνευ τοῦ ἡδέως· ὅτῳ δὲ τοῦτο μὴ ὑπάρχει͵ οὐκ ἔστι τοῦτον ἡδέως ζῆν.

It is not possible to live a well life that is not wise, beautiful and right. Whoever lacks these virtues is deprived of the wellness to live.

VI

Ἕνεκα τοῦ θαρρεῖν ἐξ ἀνθρώπων ἦν κατὰ φύσιν ἀρχῆς καὶ βασιλείας ἀγαθόν͵ ἐξ ὧν ἄν ποτε τοῦτο οἷός τ΄ ᾖ παρασκευάζεσθαι.

Leadership that protects from the evil originates from the good, no matter how obtained.

VII

Ἔνδοξοι καὶ περίβλεπτοί τινες ἐβουλήθησαν γενέσθαι͵ τὴν ἐξ ἀνθρώπων ἀσφάλειαν οὕτω νομίζοντες περιποιήσεσθαι ὥστε͵ εἰ μὲν ἀσφαλὴς ὁ τῶν τοιούτων βίος͵ ἀπέλαβον τὸ τῆς φύσεως ἀγαθόν· εἰ δὲ μὴ ἀσφαλής͵ οὐκ ἔχουσιν οὗ ἕνεκα ἐξ ἀρχῆς κατὰ τὸ τῆς φύσεως οἰκεῖον ὠρέχθησαν.

Some wish to be assured from external threats with admiration and privilege. If they are assured in their lives, then they have undoubtedly realized the true wellness. If not, then they have fallen from the comfort of their initial expectations.

VIII

Οὐδεμία ἡδονὴ καθ΄ ἑαυτὴν κακόν· ἀλλὰ τὰ τινῶν ἡδονῶν ποιητικὰ πολλαπλασίους ἐπιφέρει τὰς ὀχλήσεις τῶν ἡδονῶν.

No wellness is evil in itself, but poetic magnitudes of some wellness' bear more trouble than wellness' themselves.

IX

Εἰ κατεπυκνοῦτο πᾶσα ἡδονὴ τῷ αὐτῷ καὶ χρόνῳ καὶ περὶ ὅλον τὸ ἄθροισμα ὑπῆρχεν ἢ τὰ κυριώτατα μέρη τῆς φύσεως͵ οὐκ ἄν ποτε διέφερον ἀλλήλων αἱ ἡδοναί. τῷ αὐτῷ.

If the whole wellness contained in itself, encompassing the space and time in its sumtotal, no wellness would differ from each other.

X

Εἰ τὰ ποιητικὰ τῶν περὶ τοὺς ἀσώτους ἡδονῶν ἔλυε τοὺς φόβους τῆς διανοίας τούς τε περὶ μετεώρων καὶ θανάτου καὶ ἀλγηδόνων͵ ἔτι τε τὸ πέρας τῶν ἐπιθυμιῶν (καὶ τῶν ἀλγηδόνων) ἐδίδασκεν͵ οὐκ ἄν ποτε εἴχομεν ὅ τι μεμψαίμεθα αὐτοῖς πανταχόθεν ἐκπληρουμένοις τῶν ἡδονῶν καὶ οὐδαμόθεν οὔτε τὸ ἀλγοῦν οὔτε τὸ λυπούμενον ἔχουσιν͵ ὅπερ ἐστὶ τὸ κακόν.

If, in the poetics of dissolute wellness, what relieves the desire at the same solves the conceived terror in the mind, the fear from meteors and death and pain, it teaches what and how to desire to live well. I would be wrong to criticize what’s beyond wellness, free from pain and evil.

XI

Εἰ μηθὲν ἡμᾶς αἱ τῶν μετεώρων ὑποψίαι ἠνώχλουν καὶ αἱ περὶ θανάτου͵ μήποτε πρὸς ἡμᾶς ᾖ τι͵ ἔτι τε τὸ μὴ κατανοεῖν τοὺς ὅρους τῶν ἀλγηδόνων καὶ τῶν ἐπιθυμιῶν͵ οὐκ ἂν προσεδεόμεθα φυσιολογίας.

If suspicions concerning meteorical and death were nothing, as well as pain and wellness, we could not observe physiology, and learn the true constraints of the evil and the good.

XII

Οὐκ ἦν τὸ φοβούμενον λύειν ὑπὲρ τῶν κυριωτάτων μὴ κατειδότα τίς ἡ τοῦ σύμπαντος φύσις͵ ἀλλ΄ ὑποπτεύοντά τι τῶν κατὰ τοὺς μύθους· ὥστε οὐκ ἦν ἄνευ φυσιολογίας ἀκεραίους τὰς ἡδονὰς ἀπολαμβάνειν.

Whoever ignores the origin of laws of the universe, awakened by all the events of life, would never be free from fear and suspect the discourses of myths. Without physiology, no one enjoys real wellness.

XIII

Οὐθὲν ὄφελος ἦν τὴν κατὰ ἀνθρώπους ἀσφάλειαν παρασκευάζεσθαι τῶν ἄνωθεν ὑπόπτων καθεστώτων καὶ τῶν ὑπὸ γῆς καὶ ἁπλῶς τῶν ἐν τῷ ἀπείρῳ.

Nowhere is safe while furthering the suspicions of the eternity of the unknown, of what is the earth and what is the universe.

XIV

Τῆς ἀσφαλείας τῆς ἐξ ἀνθρώπων γενομένης μέχρι τινὸς δυνάμει τε ἐξερειστικῇ καὶ εὐπορίᾳ͵ εἰλικρινεστάτη γίνεται ἡ ἐκ τῆς ἡσυχίας καὶ ἐκχωρήσεως τῶν πολλῶν ἀσφάλεια.

While human safeties have a tolerance of strength and wealth, what yields the real soundness is the quiet solitude, isolating from the herd.

XV

Ὁ τῆς φύσεως πλοῦτος καὶ ὥρισται καὶ εὐπόριστός ἐστιν͵ ὁ δὲ τῶν κενῶν δοξῶν εἰς ἄπειρον ἐκπίπτει.

The wellness in nature is few and easy to reach, but the wealth of the vain victories falls into eternity.

XVI

Βραχέα σοφῷ τύχη παρεμπίπτει͵ τὰ δὲ μέγιστα καὶ κυριώτατα ὁ λογισμὸς διῴκηκε καὶ κατὰ τὸν συνεχῆ χρόνον τοῦ βίου διοικεῖ καὶ διοικήσει.

Wealth is transient for the wise. The best matters in life are managed by the vigor of mind and the soundness of logic.

XVII

Ὁ δίκαιος ἀταρακτότατος͵ ὁ δ΄ ἄδικος πλείστης ταραχῆς γέμων.

The right lives without confusion; while the wrong is full of trouble.

XVIII

Οὐκ ἀπαύξεται ἐν τῇ σαρκὶ ἡ ἡδονή͵ ἐπειδὰν ἅπαξ τὸ κατ΄ ἔνδειαν ἀλγοῦν ἐξαιρεθῇ͵ ἀλλὰ μόνον ποικίλλεται. τῆς δὲ διανοίας τὸ πέρας τὸ κατὰ τὴν ἡδονὴν ἀπεγέννησεν ἥ τε τούτων αὐτῶν ἐκλόγισις καὶ τῶν ὁμογενῶν τούτοις͵ ὅσα τοὺς μεγίστους φόβους παρεσκεύαζε τῇ διανοίᾳ.

The corporeal wellness does not increase when the pain of lack is relieved. Variations of the same sort of ecclesiastic thoughts set the intelligent capacities for wellness, and simultaneously prepare the intellect for the big terrors in mind.

XIX

Ὁ ἄπειρος χρόνος ἴσην ἔχει τὴν ἡδονὴν καὶ ὁ πεπερασμένος͵ ἐάν τις αὐτῆς τὰ πέρατα καταμετρήσῃ τῷ λογισμῷ.

Eternity has the same wellness with the limited time, if the contours of it are estimated with logic.

XX

Ἡ μὲν σὰρξ ἀπέλαβε τὰ πέρατα τῆς ἡδονῆς ἄπειρα καὶ ἄπειρος αὐτὴν χρόνος παρεσκεύασεν· ἡ δὲ διάνοια τοῦ τῆς σαρκὸς τέλους καὶ πέρατος λαβοῦσα τὸν ἐπιλογισμὸν καὶ τοὺς ὑπὲρ τοῦ αἰῶνος φόβους ἐκλύσασα τὸν παντελῆ βίον παρεσκεύασε͵ καὶ οὐθὲν ἔτι τοῦ ἀπείρου χρόνου προσεδεήθη· ἀλλ΄ οὔτε ἔφυγε τὴν ἡδονὴν οὐδ΄ ἡνίκα τὴν ἐξαγωγὴν ἐκ τοῦ ζῆν τὰ πράγματα παρεσκεύαζεν͵ ὡς ἐλλείπουσά τι τοῦ ἀρίστου βίου κατέστρεψεν.

For the body, wellness is infinite. Eternity prepares infinite wellness. The corporeal mind contemplates through limited spaces of life that dissolve the fears and wants from eternity. It does not leave the wellness when human affairs extradite it from the spaces of life. When the wonderful life is destroyed, the corporeal mind does not look back to see if there’s anything left.

XXI

Ὁ τὰ πέρατα τοῦ βίου κατειδὼς οἶδεν ὡς εὐπόριστόν ἐστι τὸ (τὸ) ἀλγοῦν κατ΄ ἔνδειαν ἐξαιροῦν καὶ τὸ τὸν ὅλον βίον παντελῆ καθιστάν· ὥστε οὐδὲν προσδεῖται πραγμάτων ἀγῶνας κεκτημένων.

Whoever sees the ends of the corporeal wellness in life frees oneself from fears of the pain of lacking things to make life complete. There is no need for what is acquired through struggle.

XXII

Τὸ ὑφεστηκὸς δεῖ τέλος ἐπιλογίζεσθαι καὶ πᾶσαν τὴν ἐνάργειαν͵ ἐφ΄ ἣν τὰ δοξαζόμενα ἀνάγομεν· εἰ δὲ μὴ πάντα ἀκρισίας καὶ ταραχῆς ἔσται μεστά.

The end of meditation and corporeal power is the moment of retreat to the exalted opinions. If not, life would be full of turmoil and confusion.

XXIII

Εἰ μαχῇ πάσαις ταῖς αἰσθήσεσιν͵ οὐχ ἕξεις οὐδ΄ ἃς ἂν φῇς αὐτῶν διεψεῦσθαι πρὸς τί ποιούμενος τὴν ἀγωγὴν κρίνῃς.

Refusing the senses would make nothing heard, but hearing the senses leads to judging the false poetry.

XXIV

Εἰ τιν΄ ἐκβαλεῖς ἁπλῶς αἴσθησιν καὶ μὴ διαιρήσεις τὸ δοξαζόμενον καὶ τὸ προσμένον καὶ τὸ παρὸν ἤδη κατὰ τὴν αἴσθησιν καὶ τὰ πάθη καὶ πᾶσαν φανταστικὴν ἐπιβολὴν τῆς διανοίας͵συνταράξεις καὶ τὰς λοιπὰς αἰσθήσεις τῇ ματαίῳ δόξῃ͵ ὥστε τὸ κριτήριον ἅπαν ἐκβαλεῖς· εἰ δὲ βεβαιώσεις καὶ τὸ προσμένον ἅπαν ἐν ταῖς δοξαστικαῖς ἐννοίαις καὶ τὸ μὴ τὴν ἐπιμαρτύρησιν ἔχον͵ οὐκ ἐκλείψεις τὸ διεψευσμένον͵ ὡς τετηρηκὼς ἔσῃ πᾶσαν ἀμφισβήτησιν κατὰ πᾶσαν κρίσιν τοῦ ὀρθῶς ἢ μὴ ὀρθῶς.

Rejecting a sense, and not discerning the belief from doubt, what is real to the senses, and the fluctuations of mind and the opinions, would lead to leaving the criteria for truth and confuse the other senses. Confirming the opinions as truth that could not be witnessed would retain the doubtful opinion and lead to leaving the discussion and criteria of judging and discerning the truth from lies.

XXV

Εἰ μὴ παρὰ πάντα καιρὸν ἐπανοίσεις ἕκαστον τῶν πραττομένων ἐπὶ τὸ τέλος τῆς φύσεως͵ ἀλλὰ προκαταστρέψεις εἴτε φυγὴν εἴτε δίωξιν ποιούμενος εἰς ἄλλο τι͵ οὐκ ἔσονταί σοι τοῖς λόγοις αἱ πράξεις ἀκόλουθοι.

Not connecting the time spent for each doings to the end of nature would contradict the logic. Spending time in confirming the doubtful as given and not refusing the false would lead to a vicious circle.

XXVI

Τῶν ἐπιθυμιῶν ὅσαι μὴ ἐπ΄ ἀλγοῦν ἐπανάγουσιν ἐὰν μὴ συμπληρωθῶσιν͵ οὐκ εἰσὶν ἀναγκαῖαι͵ ἀλλ΄ εὐδιάχυτον τὴν ὄρεξιν ἔχουσιν͵ ὅταν δυσπορίστων ἢ βλάβης ἀπεργαστικαὶ δόξωσιν εἶναι.

Unquenchable desires that leave no pain and do not repeat are not natural. They are easy to dissolve if they are harmful and difficult to obtain.

XXVII

Ὧν ἡ σοφία παρασκευάζεται εἰς τὴν τοῦ ὅλου βίου μακαριότητα πολὺ μέγιστόν ἐστιν ἡ τῆς φιλίας κτῆσις.

When wisdom is prepared for the whole of life's wellness, it is the most meaningful friendship.

XXVIII

Ἡ αὐτὴ γνώμη θαῤῥεῖν τε ἐποίησεν ὑπὲρ τοῦ μηθὲν αἰώνιον εἶναι δεινὸν μηδὲ πολυχρόνιον καὶ τὴν ἐν αὐτοῖς τοῖς ὡρισμένοις ἀσφάλειαν φιλίας μάλιστα κατεῖδε συντελουμένην.

For the same opinion, whoever is boldly convinced that no pain is everlasting and that limited fears would be dismissed with friendship has sensed the art of mind at ease.

XXIX

Τῶν ἐπιθυμιῶν αἱ μέν εἰσι φυσικαὶ καὶ ἀναγκαῖαι͵ αἱ δὲ φυσικαὶ καὶ οὐκ ἀναγκαῖαι͵ αἱ δὲ οὔτε φυσικαὶ οὔτε ἀναγκαῖαι͵ ἀλλὰ παρὰ κενὴν δόξαν γινόμεναι.

There is wellness that nature inspires, and there is the superfluous wellness. Some wellness in nature is nevertheless unfit, pleasing only the illusions formed by opinions.

XXX

Ἐν αἷς τῶν φυσικῶν ἐπιθυμιῶν μὴ ἐπ΄ ἀλγοῦν δὲ ἐπαναγουσῶν ἐὰν μὴ συντελεσθῶσιν͵ ὑπάρχει ἡ σπουδὴ σύντονος͵ παρὰ κενὴν δόξαν αὗται γίνονται͵ καὶ οὐ παρὰ τὴν ἑαυτῶν φύσιν οὐ διαχέονται ἀλλὰ παρὰ τὴν τοῦ ἀνθρώπου κενοδοξίαν.

There is unfulfilled natural wellness that is painless not because of their nature. They are vainly opinionated by humankind. They cost trouble to obtain and do not disappear.

XXXI

Τὸ τῆς φύσεως δίκαιόν ἐστι σύμβολον τοῦ συμφέροντος εἰς τὸ μὴ βλάπτειν ἀλλήλους μηδὲ βλάπτεσθαι.

The nature of law is a symbol of the treaty of not harming one another.

XXXII

Ὅσα τῶν ζῴων μὴ ἐδύνατο συνθήκας ποιεῖσθαι τὰς ὑπὲρ τοῦ μὴ βλάπτειν ἄλληλα μηδὲ βλάπτεσθαι͵ πρὸς ταῦτα οὐθὲν ἦν δίκαιον οὐδὲ ἄδικον· ὡσαύτως δὲ καὶ τῶν ἐθνῶν ὅσα μὴ ἐδύνατο ἢ μὴ ἐβούλετο τὰς συνθήκας ποιεῖσθαι τὰς ὑπὲρ τοῦ μὴ βλάπτειν μηδὲ βλάπτεσθαι.

For the animals who do not have the will to make a symbol of the treaty of not harming one another, there is no just or unjust. Similarly, for the nations that are either unwilling to make a treaty of not harming one another or unable to make one, there is no just or unjust.

XXXIII

Οὐκ ἦν τι καθ΄ ἑαυτὸ δικαιοσύνη͵ ἀλλ΄ ἐν ταῖς μετ΄ ἀλλήλων συστροφαῖς καθ΄ ὁπηλίκους δήποτε ἀεὶ τόπους συνθήκη τις ὑπὲρ τοῦ μὴ βλάπτειν ἢ βλάπτεσθαι.

Law is nothing in itself but the condition for rights, however big. Humans live together in some place and time, and decide on the conditions of not harming one another.

XXXIV

Ἡ ἀδικία οὐ καθ΄ ἑαυτὴν κακόν͵ ἀλλ΄ ἐν τῷ κατὰ τὴν ὑποψίαν φόβῳ͵ εἰ μὴ λήσει τοὺς ὑπὲρ τῶν τοιούτων ἐφεστηκότας κολαστάς.

Injustice is not an evil in itself. The only evil is the fear caused by the doubted conscience that leads to the righteous chastiser.

XXXV

Οὐκ ἔστι τὸν λάθρα τι ποιοῦντα ὧν συνέθεντο πρὸς ἀλλήλους εἰς τὸ μὴ βλάπτειν μηδὲ βλάπτεσθαι πιστεύειν ὅτι λήσει͵ κἂν μυριάκις ἐπὶ τοῦ παρόντος λανθάνῃ· μέχρι γὰρ καταστροφῆς ἄδηλον εἰ καὶ λήσει.

Secretly violating the treaty that was made to avoid harm does not ensure that the crime will remain secret. Even when it is not disclosed for countless occasions, it is unknown if it would disappear.

XXXVI

Κατὰ μὲν (τὸ) κοινὸν πᾶσι τὸ δίκαιον τὸ αὐτό· συμφέρον γάρ τι ἦν ἐν τῇ πρὸς ἀλλήλους κοινωνίᾳ· κατὰ δὲ τὸ ἴδιον χώρας καὶ ὅσων δήποτε αἰτίων οὐ πᾶσι συνέπεται τὸ αὐτὸ δίκαιον εἶναι.

Law is the same and equally advantageous for everyone, though there are specific places where the same advantage does not pass for right.

XXXVII

Τὸ μὲν ἐπιμαρτυρούμενον ὅτι συμφέρει ἐν ταῖς χρείαις τῆς πρὸς ἀλλήλους κοινωνίας τῶν νομισθέντων εἶναι δικαίων ἔχειν τοῦ δικαίου χώραν (δ)εῖ͵ ἐάν τε τὸ αὐτὸ πᾶσι γένηται ἐάν τε μὴ τὸ αὐτό· ἐὰν δὲ (νόμον) μόνον θῆταί τις͵ μὴ ἀποβαίνῃ δὲ κατὰ τὸ συμφέρον τῆς πρὸς ἀλλήλους κοινωνίας͵ οὐκέτι τοῦτο τὴν τοῦ δικαίου φύσιν ἔχει· κἂν μεταπίπτῃ τὸ κατὰ τὸ δίκαιον συμφέρον͵ χρόνον δέ τινα εἰς τὴν πρόληψιν ἐναρμόττῃ͵ οὐδὲν ἧττον ἐκεῖνον τὸν χρόνον ἦν δίκαιον τοῖς μὴ φωναῖς κεναῖς ἑαυτοὺς συνταράττουσιν ἀλλ΄ εἰς τὰ πράγματα βλέπουσιν.

All that experience demonstrates to be equally advantageous for everyone is righteous. Whoever makes a law which brings no advantage to the public is not just in nature. If what is advantageous equally to everyone varies in time and place, and ceases to be righteous, for its time of advantage to everyone, it passes as righteous for whoever is not confused by the senseless voices but sees the facts.

XXXVIII

Ἔνθα μὴ καινῶν γενομένων τῶν περιεστώτων πραγμάτων ἀνεφάνη μὴ ἁρμόττοντα εἰς τὴν πρόληψιν τὰ νομισθέντα δίκαια ἐπ΄ αὐτῶν τῶν ἔργων͵ οὐκ ἦν ταῦτα δίκαια· ἔνθα δὲ καινῶν γενομένων τῶν πραγμάτων οὐκέτι συνέφερε τὰ αὐτὰ δίκαια κείμενα͵ ἐνταῦθα δὴ τότε μὲν ἦν δίκαια ὅτε συνέφερεν εἰς τὴν πρὸς ἀλλήλους κοινωνίαν τῶν συμπολιτευομένων͵ ὕστερον δ΄ οὐκ ἦν ἔτι δίκαια ὅτε μὴ συνέφερεν.

If the existing law is of no use sometimes but advantageous to the public on other occasions, it will nevertheless be considered just by whoever judges for the greater advantage, and whoever does not like to confuse anything with vain voices. If something believed to be just is not equally just any more, it ceases to be advantageous to everyone.

IXL

Ὁ (τὰ ἑαυτοῦ πρὸς) τὸ μὴ θαῤῥοῦν ἀπὸ τῶν ἔξωθεν ἄριστα συστησάμενος͵ οὗτος τὰ μὲν δυνατὰ ὁμόφυλα κατεσκευάσατο͵ τὰ δὲ μὴ δυνατὰ οὐκ ἀλλόφυλά γε· ὅσα δὲ μηδὲ τοῦτο δυνατὸς ἦν͵ ἀνεπίμεικτος ἐγένετο καὶ ἐξηρείσατο ὅσα πρὸς τοῦτ΄ ἐλυσιτέλει πράττειν.

Whoever has brought together the means to deal with external threats makes the life of all the creatures as familiar. This would make life well with friendship without regarding their difference as deplorable. If not, any deal must be avoided for the advantage.

XL

Ὅσοι τὴν δύναμιν ἔσχον τοῦ τὸ θαῤῥεῖν μάλιστα ἐκ τῶν ὁμοῤῥούντων παρασκευάσασθαι͵ οὗτοι καὶ ἐβίωσαν μετ΄ ἀλλήλων ἥδιστα τὸ βεβαιότατον πίστωμα ἔχοντες͵ καὶ πληρεστάτην οἰκειότητα ἀπολαβόντες οὐκ ὠδύραντο ὡς πρὸς ἔλεον τὴν τοῦ τελευτήσαντος προκαταστροφήν.

Whoever has the tools to deal with external threats lives without fear and with wellness safely with the familiar others. They never piteously lament for the predecease of one another.

Epicurus / Doxa (Κύριαι Δόξαι)

About the Translator

Tolga Theo Yalur, PhD

Cognitive Philosopher. Born in Izmir, Turkey, Tolga Theo Yalur studied Economics at METU (Ankara) and Cultural Studies at GMU (Fairfax, VA), and taught media and culture courses in Turkey and the USA, at GMU, Bosphorus University (Istanbul), and the New School (NYC). He publishes openly at the Psychoanalyσto Library on the advances of and the troubles with cognitive sciences, ideologies and religions.