"The end of all our actions is to be free from pain and fear; and when once we have attained this, all the tempest of the soul is laid, seeing that the living creature has not to go to find something that is wanting, or to seek something else by which the good of the soul and of the body will be fulfilled." "Wherefore we call pleasure the alpha and omega of a blessed life. Pleasure is our first and kindred good. From it is the commencement of every choice and every aversion, and to it we come back, and make feeling the rule by which to judge of every good thing." "When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal, or the pleasures of sensuality, as we are understood by some who are either ignorant and prejudiced for other views, or inclined to misinterpret our statements. By pleasure we mean the absence of pain in the body and trouble in the soul. It is not an unbroken succession of drinking feasts and of revelry, not the enjoyments of the fish and other delicacies of a splendid table, which produce a pleasant life: it is sober reasoning, searching out the reasons for every choice and avoidance, and banishing those beliefs through which great tumults take possession of the soul." "Nothing is so productive of cheerfulness as to abstain from meddling, and not to engage in difficult undertakings, nor force yourself to do something beyond your power. For all this involves your nature in tumults." "The main part of happiness is the disposition which is under our own control. Service in the field is hard work, and others hold command. Public speaking abounds in heart-throbs and in anxiety whether you can carry conviction. Why then pursue an object like this, which is at the disposal of others?" "Wealth beyond the requirements of nature is no more benefit to men than water to a vessel which is full. Both alike overflow. We can look upon another's goods without perturbation and can enjoy purer pleasure than they, for we are free from their arduous struggle."
"Thou must also keep in mind that of desires some are natural, and some are groundless; and that of the natural some are necessary as well as natural, and some are natural only. And of the necessary desires, some are necessary if we are to be happy, and some if the body is to remain unperturbed, and some if we are even to live. By the clear and certain understanding of these things we learn to make every preference and aversion, so that the body may have health and the soul tranquillity, seeing that this is the sum and end of a blessed life." "Cheerful poverty is an honourable thing." "Great wealth is but poverty when matched with the law of nature." "If any one thinks his own not to be most ample, he may become lord of the whole world, and will yet be wretched." "Fortune but slightly crosses the wise man's path." "If thou wilt make a man happy, add not unto his riches, but take away from his desires."
"And since pleasure is our first and native good, for that reason we do not choose every pleasure whatsoever, but oftentimes pass over many pleasures when a greater annoyance ensues from them. And oftentimes we consider pains superior to pleasures, and submit to the pain for a long time, when it is attended for us with a greater pleasure. All pleasure, therefore, because of its kinship with our nature, is a good, but it is not in all cases our choice, even as every pain is an evil, though pain is not always, and in every case, to be shunned."
"It is, however, by measuring one against another, and by looking at the conveniences and inconveniences, that all these things must be judged. Sometimes we treat the good as an evil, and the evil, on the contrary, as a good; and we regard independence of outward goods as a great good, not so as in all cases to use little, but so as to be contented with little, if we have not much, being thoroughly persuaded that they have the sweetest enjoyment of luxury who stand least in need of it, and that whatever is natural is easily procured, and only the vain and worthless hard to win. Plain fare gives as much pleasure as a costly diet, when once the pain due to want is removed; and bread and water confer the highest pleasure when they are brought to hungry lips. To habituate self, therefore, to plain and inexpensive diet gives all that is needed for health, and enables a man to meet the necessary requirements of life without shrinking, and it places us in a better frame when we approach at intervals a costly fare, and renders us fearless of fortune."
"Riches according to nature are of limited extent, and can be easily procured; but the wealth craved after by vain fancies knows neither end nor limit. He who has understood the limits of life knows how easy it is to get all that takes away the pain of want, and all that is required to make our life perfect at every point. In this way he has no need of anything which involves a contest." "The beginning and the greatest good is prudence. Wherefore prudence is a more precious thing even than philosophy: from it grow all the other virtues, for it teaches that we cannot lead a life of pleasure which is not also a life of prudence, honour, and justice; nor lead a life of prudence, honour, and justice, which is not also a life of pleasure. For the virtues have grown into one with a pleasant life, and a pleasant life is inseparable from them."
"Of all the things which wisdom procures for the happiness of life as a whole, by far the greatest is the acquisition of friendship."
"We ought to look round for people to eat and drink with, before we look for something to eat and drink: to feed without a friend is the life of a lion and a wolf." "Do everything as if Epicurus had his eye upon you. Retire into yourself chiefly at that time when you are compelled to be in a crowd." "We ought to select some good man and keep him ever before our eyes, so that we may, as it were, live under his eye, and do everything in his sight." "No one loves another except for his own interest." "Among the other ills which attend folly is this: it is always beginning to live." "A foolish life is restless and disagreeable: it is wholly engrossed with the future." "We are born once: twice we cannot be born, and for everlasting we must be non-existent. But thou, who art not master of the morrow, puttest off the right time. Procrastination is the ruin of life for all; and, therefore, each of us is hurried and unprepared at death." "Learn betimes to die, or if it please thee better to pass over to the gods." "He who is least in need of the morrow will meet the morrow most pleasantly." "Injustice is not in itself a bad thing: but only in the fear, arising from anxiety on the part of the wrong-doer, that he will not escape punishment." "A wise man will not enter political life unless something extraordinary should occur." "The free man will take his free laugh over those who are fain to be reckoned in the list with Lycurgus and Solon."
"The first duty of salvation is to preserve our vigour and to guard against the defiling of our life in consequence of maddening desires." "Accustom thyself in the belief that death is nothing to us, for good and evil are only where they are felt, and death is the absence of all feeling: therefore a right understanding that death is nothing to us makes enjoyable the mortality of life, not by adding to years an illimitable time, but by taking away the yearning after immortality. For in life there can be nothing to fear, to him who has thoroughly apprehended that there is nothing to cause fear in what time we are not alive. Foolish, therefore, is the man who says that he fears death, not because it will pain when it comes, but because it pains in the prospect. Whatsoever causes no annoyance when it is present causes only a groundless pain by the expectation thereof. Death, therefore, the most awful of evils, is nothing to us, seeing that when we are, death is not yet, and when death comes, then we are not. It is nothing then, either to the living or the dead, for it is not found with the living, and the dead exist no longer."
These words of the master, given with no attempt to reconcile their apparent inconsistencies, convey very fairly the substance of his teaching, including both its excellences and its deep defects. The exalted esteem in which his doctrines were held, leading his disciples to commit them to memory as sacred and verbally inspired; the personal reverence for his character; and the extravagant expectations as to what his philosophy was to do for the world, together with a glimpse into the Epicurean idea of heaven, are well illustrated by the following sentences at the opening of the third book of Lucretius, addressed to Epicurus:—
"Thee, who first wast able amid such thick darkness to raise on high so bright a beacon and shed a light on the true interests of life, thee I follow, glory of the Greek race, and plant now my footsteps firmly fixed in thy imprinted marks, not so much from a desire to rival thee as that from the love I bear thee I yearn to imitate thee. Thou, father, art discoverer of things, thou furnishest us with fatherly precepts, and like as bees sip of all things in the flowery lawns, we, O glorious being, in like manner, feed from out thy pages upon all the