[100:1] The Stoic Philosophy (1915). See also Arnold's Roman Stoicism (1911); Bevan's Stoics and Sceptics (1913); and especially Stoicorum Veterum Fragmenta by von Arnim (1903-5).
[101:1] The chief authorities on Epicurus are Usener's Epicurea, containing the Life from Diog. Laert., fragments and introduction: the papyrus fragments of Philodemus in Volumina Herculanensia; Diogenes of Oenoanda (text by William, Teubner, 1907); the commentaries on Lucretius (Munro, Giussani, &c.).
[103:1] Epicurus is the one philosopher who protests with real indignation against that inhuman superiority to natural sorrows which is so much prized by most of the ancient schools. To him such 'apathy' argues either a hard heart or a morbid vanity (Fr. 120). His letters are full of affectionate expressions which rather shock the stern reserve of antique philosophy. He waits for one friend's 'heavenly presence' (Fr. 165). He 'melts with a peculiar joy mingled with tears in remembering the last words' of one who is dead (Fr. 186; cf. 213). He is enthusiastic about an act of kindness performed by another, who walked some five miles to help a barbarian prisoner (Fr. 194).
[106:1] Lucretius, i. 62-79, actually speaks of the great atheist in language taken from the Saviour Religions (see below, [p. 162]):
When Man's life upon earth in base dismay,
Crushed by the burthen of Religion, lay,
Whose face, from all the regions of the sky,
Hung, glaring hate upon mortality,
First one Greek man against her dared to raise
His eyes, against her strive through all his days;
Him noise of Gods nor lightnings nor the roar
Of raging heaven subdued, but pricked the more
His spirit's valiance, till he longed the Gate
To burst of this low prison of man's fate.
And thus the living ardour of his mind
Conquered, and clove its way; he passed behind
The world's last flaming wall, and through the whole
Of space uncharted ranged his mind and soul.
Whence, conquering, he returned to make Man see
At last what can, what cannot, come to be;
By what law to each Thing its power hath been
Assigned, and what deep boundary set between;
Till underfoot is tamed Religion trod,
And, by His victory, Man ascends to God.
[107:1] That is, 8,000 drachmae. Rents had risen violently in 314 and so presumably had land prices. Else one would say the Garden was about the value of a good farm. See Tarn in The Hellenistic Age (1923), p. 116.
[108:1] τυρὸν κυθρίδιον, Fr. 182.
[108:2] Fr. 143. Παιὰν ἄναξ, φίλον Λεοντάριον, οἴου κροτοθορύβου ἡμᾶς ἀνέπλησας, ἀναγνόντας σου τό ἐπιστόλιον. Fr. 121 (from an enemy) implies that the Hetairae were expected to reform when they entered the Garden. Cf. Fr. 62 συνουσίη ὤνησε μὲν οὐδέποτε, ἀγαπητὸν δὲ εἰ μὴ ἔβλαψε: cf. Fr. 574.
[109:1] See [p. 169] below on Diogenes of Oenoanda.
[110:1] Pleasures and pains may be greater or less, but the complete 'removal of pain and fear' is a perfect end, not to be surpassed. Fr. 408-48, Ep. iii. 129-31.