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Can't wait to get to the arguments for friendship, my translation says the Wiseman should love friends as himself (paraphrasing) interesting to hear the discussion.
Eoghan I wonder if you are referring to the Torquatus section in Book 1 where we got into the main discussion of friendship.
If so, that was perhaps Episode 109?
Something else that will play into this episode is that Cicero introduces Carneades as having a significant position on the relationship of pleasure and virtue.
Carneades' name has been mentioned here on the forum superficially for a long time, because Boris Nikolsky argues that Carneades' division of types of pleasure likely influenced Cicero's argument. We don't get into it too far here, but Cicero mentions that Carneades opposed the Stoics. Here Cicero seems to say that Carneades argued in favor of a dual good of both pleasure and virtue, but when you read the Wikipedia article and see how much of a skeptic Carneades was, it seems unlikely that he ultimately took a position on anything. If we can presume that Cicero was taking cues from Carneades, and it seems so after comparing this Wikipedia article to what Cicero says his own position is, then this is additional reason to go back and pick up Nikolsky's commentary on exactly what Cicero might have picked up.
For the moment I will just cite the Wikipedia article but if anyone has any insight into Carneades that might be helpful for us unwinding some of the material in this episode.
Carneades (/kɑːrˈniːədiːz/; Greek: Καρνεάδης, Karneadēs, "of Carnea"; 214/3–129/8 BC[2]) was a Greek philosopher,[3] perhaps the most prominent head of the Skeptical Academy in ancient Greece.[3] He was born in Cyrene.[4] By the year 159 BC,[citation needed] he had begun to attack many previous dogmatic doctrines, especially Stoicism and even the Epicureans,[5] whom previous skeptics had spared.[citation needed]
As scholarch (leader) of the Academy, he was one of three philosophers sent to Rome in 155 BC where his lectures on the uncertainty of justice caused consternation among leading politicians.[6][7][8] He left no writings.[9] Many of his opinions are known only via his successor Clitomachus. [10] He seems to have doubted the ability not just of the senses but of reason too in acquiring truth. His skepticism was, however, moderated by the belief that we can, nevertheless, ascertain probabilities (not in the sense of statistical probability, but in the sense of persuasiveness)[11] of truth, to enable us to act.[12]
Carneades, the son of Epicomus or Philokomus, was born at Cyrene, North Africa in 214/213 BC. He migrated early to Athens. There he attended the lectures of the Stoics, learning their logic from Diogenes of Babylon and studying the works of Chrysippus. He subsequently focused his efforts on refuting the Stoics, attaching himself to the Platonic Academy, which had suffered from the attacks of the Stoics. On the death of Hegesinus of Pergamon, he was chosen scholarch (head) of the Academy. His great eloquence and skill in argument revived the glories of the Academic Skeptics. He asserted nothing (not even that nothing can be asserted), and carried on a vigorous argument against every dogma maintained by other sects.
In the year 155 BC, when he was fifty-eight years old, he was chosen with the Stoic Diogenes of Babylon and the Peripatetic Critolaus to go as ambassadors to Rome to deprecate the fine of 500 talents which had been imposed on the Athenians for the destruction of Oropus. During his stay at Rome, he attracted great notice from his eloquent speeches on philosophical subjects. It was here that, in the presence of Cato the Elder, he delivered his several orations on justice. The first oration was in commendation of the virtue of Roman justice. The next day he delivered the second oration, in which he refuted all the arguments he had made the day before. He persuasively attempted to prove that justice was inevitably problematic, and not a given when it came to virtue, but merely a compact device deemed necessary for the maintenance of a well-ordered society. This oration shocked Cato. Recognizing the potential danger of Carneades' arguments, Cato moved the Roman Senate to send Carneades back to Athens to prevent Roman youth from being exposed to a re-examining of Roman doctrines. Carneades lived twenty-seven years after this at Athens.
Carneades is known as an Academic Skeptic. Academic Skeptics (so called because this was the type of skepticism taught in Plato's Academy in Athens) hold that all knowledge is impossible, except for the knowledge that all other knowledge is impossible.
Carneades left no writings, and all that is known of his lectures is derived from his intimate friend and pupil, Clitomachus; but so true was he to his own principles of withholding assent, that Clitomachus confesses he never could ascertain what his master really thought on any subject.[citation needed] In ethics, which more particularly were the subject of his long and laborious study, he seems to have denied the conformity of the moral ideas with nature. This he particularly insisted on in the second oration on Justice, in which he manifestly wished to convey his own notions on the subject; and he there maintains that ideas of justice are not derived from nature, but that they are purely artificial for purposes of expediency.[citation needed]
All this, however, was nothing but the special application of his general theory, that people did not possess, and never could possess, any criterion of truth.
Carneades argued that, if there were a criterion, it must exist either in reason (logos), or sensation (aisthêsis), or conception (phantasia). But then reason itself depends on conception, and this again on sensation; and we have no means of judging whether our sensations are true or false, whether they correspond to the objects that produce them, or carry wrong impressions to the mind, producing false conceptions and ideas, and leading reason also into error. Therefore, sensation, conception, and reason, are alike disqualified for being the criterion of truth.[citation needed]
But after all, people must live and act, and must have some rule of practical life; therefore, although it is impossible to pronounce anything as absolutely true, we may yet establish probabilities of various degrees. For, although we cannot say that any given conception or sensation is in itself true, yet some sensations appear to us more true than others, and we must be guided by that which seems the most true. Again, sensations are not single, but generally combined with others, which either confirm or contradict them; and the greater this combination the greater is the probability of that being true which the rest combine to confirm; and the case in which the greatest number of conceptions, each in themselves apparently most true, should combine to affirm that which also in itself appears most true, would present to Carneades the highest probability, and his nearest approach to truth.[17]
Could it be:
Given that bio sounds almost certain! Thanks Don.
Leonteus of Lampsacus - Wikipedia
Leonteus of Lampsacus (Greek: Λεοντεύς) was a pupil of Epicurus early in the 3rd century BCE. He was the husband of Themista, who also attended Epicurus' school.[1] Such was the esteem in which they held Epicurus that they named their son after him.[1]
Leonteus is described by Strabo, as one of "the ablest men in the city" of Lampsacus, along with Idomeneus.[2] Plutarch describes a letter, written by Leonteus, in which Leonteus describes how Democritus was honoured by Epicurus "for having anticipated him in getting hold of correct knowledge," and how Epicurus originally proclaimed himself a "Democritean."[3]
Themista of Lampsacus - Wikipedia
Themista of Lampsacus (Greek: Θεμίστη), the wife of Leonteus, was a student of Epicurus, early in the 3rd century BC.[1] Epicurus' school was unusual in the 3rd century, in that it allowed women to attend, and we also hear of Leontion attending Epicurus' school around the same time. Cicero ridicules Epicurus for writing "countless volumes in praise of Themista," instead of more worthy men such as Miltiades, Themistocles or Epaminondas.[2] Themista and Leonteus named their son Epicurus.[3]
Pompeia PlotinaAugusta
Bust of Plotina, exhibited in the Vatican Museums.
Roman empressTenure98 – 117
BornTejada la Vieja, Hispania
Died121/122
SpouseTrajan
Regnal namePompeia Plotina Augusta
DynastyNerva–Antonine
FatherLucius Pompeius
Pompeia Plotina (died 121/122) was Roman empress from 98 to 117 as the wife of Trajan. She was renowned for her interest in philosophy, and her virtue, dignity and simplicity. She was particularly devoted to the Epicurean philosophical school in Athens, Greece.[1] She is often viewed as having provided Romans with fairer taxation, improved education, assisted the poor, and created tolerance in Roman society.
Early life[edit]
Plotina was raised in Tejada la Vieja (Escacena del Campo) in the province of Hispania. She was possibly born in Nemausus (Nîmes) during the reign of the Roman Emperor Nero (r. 54–68), however she could have been born in the 70s. She was the daughter of Lucius Pompeius. Another woman from Nemausus named Pompeia L. f. Marullina may have been her relative;[2] historian Christian Settipani proposed that they may have been sisters.[3] Based on her cognomen Plotina her mother may have been named Plotia or similar.[4] In Pompeii an inscription names an Ulpia Plotina,[a] leading to the idea that Pompeia Plotina and Trajan were related. Little is known about Plotina's early life.
Marriage and life as Empress[edit]
Upon entering the imperial palace following Trajan's ascension, Plotina is said to have turned to those watching her and carefully announced, "I enter here the kind of woman I would like to be when I depart."[6] She sought to dispel the memories of the domestic strife that had plagued the reign of Domitian and the Julio-Claudian dynasty. Plotina behaved in the manner of a traditional Roman matron, and she was associated with chaste goddesses such as Vesta (the guardian of Rome's sacred fire) and Minerva (goddess of war and wisdom).[7] In 100, Trajan awarded her with the title of Augusta, but she did not accept the title until 105. Plotina did not appear on coinage until 112.[1]
When the future emperor Hadrian and his sister were 10 or 11 years old, they lost their parents. Trajan and the Roman officer Publius Acilius Attianus became the children's guardians. Hadrian was a first cousin-once-removed to Trajan (Trajan's father and Hadrian's paternal grandmother were siblings). Plotina matched Hadrian with his future wife Vibia Sabina.[8]
Death of Trajan and accession of Hadrian[edit]
In 117, Trajan was on his deathbed at Selinus in Cilicia, where he was said to have written a letter in which he personally adopted Hadrian as successor to the Empire. The letter had been signed by the Empress Plotina, and when it arrived in Rome, it was suspect. Rumour named Attianus and Plotina as lovers—the two were very close to their ward Hadrian and the two had been present at Trajan's death—and they were rumoured to have forged Trajan's will to secure Hadrian's succession.[1][9]
Annelise Freisenbruch dismisses this accusation: "Plotina, the silent spouse of the second century, thus joined Livia, Agrippina the Younger, and Domitia in the gallery of Roman imperial women accused of covering up or conspiring in their husband's deaths." Freisenbruch notes that there are many plausible explanations why Plotina's signature might legitimately be on this declaration: Trajan may have simply been too weak to sign the letter himself. Freisenbruch also notes these kinds of accusations have dogged the spouses of rulers through the centuries.[10]
Along with Attianus and Matidia, the grieving widow Plotina accompanied Trajan's body to Seleucia and his ashes to Rome.[9]
Later years[edit]
While Plotina was a widow, her best-documented act took place. During the year 121, while the emperor Hadrian was inspecting the provinces, Plotina engaged him in a series of letters to discuss who should be the new head of the Epicurean school of philosophy in Athens. She petitioned for a change in the law, so that Popillius Theotimus, the acting head of the school, could become the official head; in response, Hadrian agreed with her argument, and the relevant letters were preserved in a series of inscriptions. Freisenbruch notes, "In stark contrast to her passive anonymity in the literary record, this inscription from Athens recasts Plotina as a highly educated woman, active on behalf of causes close to her heart and with the kind of access to the emperor once enjoyed by Livia."[11]
Plotina died of illness, and was deified. Her ashes joined Trajan's in the base of Trajan's Column. In 123, Hadrian built a basilica in her honor at Nîmes, in Provence.[12]
Demetrius Lacon or Demetrius of Laconia (Greek: Δημήτριος; fl. late 2nd century BC) was an Epicurean philosopher, and a disciple of Protarchus.[1] He was an older contemporary of Zeno of Sidon and a teacher of Philodemus. Sextus Empiricus quotes part of a commentary by Demetrius on Epicurus, where Demetrius interprets Epicurus' statement that "time is an accident of accidents."[2]
Papyrus scrolls containing portions of the works of Demetrius were discovered at the Villa of the Papyri at Herculaneum. The major works partially preserved are:[3]
Quaestiones convivales (PHerc. 1006)
On the Puzzles of Polyaenus (PHerc. 1083, 1258, 1429, 1642, 1647, 1822)
On Geometry (PHerc. 1061)
On Poems (PHerc. 188, 1014)[4]
two untitled works (PHerc. 1786, 124)
In addition, he is the probable author of the following works:
On the Size of the Sun (PHerc. 1013)
On Fickleness (PHerc. 831)
an untitled work on textual criticism of Epicurus' writings (PHerc. 1012)[5]
an untitled theological work (PHerc. 1055)[6]
an untitled rhetorical work (PHerc. 128)
References[edit]
^ Diogenes Laertius, x. 26; Strabo, xiv. 2. 20
^ Sextus Empiricus, Against the professors, 10.219-27
^ John T. Fitzgerald, Dirk Obbink, Glenn Stanfield Holland, (2004), Philodemus and the New Testament World, page 10. BRILL.
^ Demetrius Lacon, La poesia: (PHerc. 188 e 1014), ed. Costantina Romeo. Naples 1988.
^ Demetrius Lacon, Aporie testuali ed esegetiche in Epicuro (PHerc. 1012), ed. Enzo Puglia. Naples 1988.
^ Demetrius, Lacon, La forma del Dio: PHerc. 1055, ed. Mariacarolina Santoro. Naples 2000.
There does not appear to be a wikipedia entry on Velleius, and little if anything anywhere else.
Until then, here is the entry for "On The Nature of the Gods" where he appears:
Catius (fl. c. 50s–40s BC) was an Epicurean philosopher, identified ethnically as an Insubrian Celt from Gallia Transpadana. Epicurean works by Amafinius, Rabirius, and Catius were the earliest philosophical treatises written in Latin.[1] Catius composed a treatise in four books on the physical world and on the highest good (De rerum natura et de summo bono). Cicero credits him, along with the lesser prose stylist Amafinius, with writing accessible texts that popularized Epicurean philosophy among the plebs, or common people.[2]
Sources[edit]
In a letter dated January 45 BC, Cicero speaks of Catius as having died recently.[3] The letter is addressed to Cassius Longinus, one of the future assassins of Julius Caesar and a recent convert to Epicureanism.[4] Cicero prods Cassius about his new philosophy, and jokes about spectra Catiana ("Catian apparitions"), that is, the εἴδωλα or material images which were supposed by the Epicureans to present themselves to the mind and to call up the idea of absent objects:
For somehow it makes you seem almost present when I write anything to you, and that not 'by way of phantoms of images,' as your new friends express it, who hold that 'mental pictures' are caused by what Catius called 'spectres' — for I must remind you that Catius Insuber the Epicurean, lately dead, calls 'spectres' what the famous Gargettius,[5] and before him Democritus, used to call 'images.' Well, even if my eyes were capable of being struck by these 'spectres,' because they spontaneously run in upon them at your will, I do not see how the mind can be struck. You will be obliged to explain it to me, when you return safe and sound, whether the 'spectre' of you is at my command, so as to occur to me as soon as I have taken the fancy to think about you; and not only about you, who are in my heart's core, but supposing I begin thinking about the island of Britain — will its image fly at once into my mind? But of this later on. I am just sounding you now to see how you take it.[6]
Although Cicero's purpose is ridicule, the passage is an important source for understanding the Epicurean theory of vision.[7] Catius's spectrum is equivalent to simulacrum in Lucretius,[8] but the term spectrum does not appear again in Latin until the 17th century and must represent Catius's attempt to create a specialized vocabulary.[9]
Quintilian characterizes Catius briefly:
Among the Epicureans Catius is agreeable to read, though lacking in weight."[10]
Early commentators on Horace assert that the philosopher should be identified with the Catius addressed in the fourth satire of the poet's second book. This Catius is introduced as delivering a grave and sententious lecture on various topics connected with the pleasures of the table. It appears from the words of Cicero, however, that the satire in question could not have been written until several years after the death of Catius. Horace may have intended to designate some gourmand of the court under a recognizably Epicurean nickname; given the poet's own Epicurean leanings, the passage should probably be read as a parody of the kind of false Epicureanism that disguised mere hedonism.[11]
https://en.wikipedia.org/wiki/Rabirius_(Epicurean)
Rabirius was a 1st-century BC Epicurean associated with Amafinius and Catius as one of the early popularizers of the philosophy in Italy. Their works on Epicureanism were the earliest philosophical treatises written in Latin.[1] Other than Lucretius, Amafinius and Rabirius are the only Roman Epicurean writers named by Cicero.[2]
In his Academica, Cicero criticizes Amafinius and Rabirius from an elitist perspective for their unsophisticated prose style, and says that in their efforts to introduce philosophy to common people they end up saying nothing. He concludes indignantly: "they think there is no art of speechmaking or composition."[3] Although Cicero in his writings is mostly hostile toward Epicureanism, his dear friend Atticus was an Epicurean, and this remark, occurring within a dialogue, is attributed to the interlocutor Varro, not framed as Cicero's own view.[4]
Virtually nothing is known about the life of Lucretius, and there is insufficient basis for a confident assertion of the dates of Lucretius's birth or death in other sources. Another, yet briefer, note is found in the Chronicon of Donatus's pupil, Jerome. Writing four centuries after Lucretius's death, he enters under the 171st Olympiad: "Titus Lucretius the poet is born."[6] If Jerome is accurate about Lucretius's age (43) when Lucretius died (discussed below), then it may be concluded he was born in 99 or 98 BC.[7][8] Less specific estimates place the birth of Lucretius in the 90s BC and his death in the 50s BC,[9][10] in agreement with the poem's many allusions to the tumultuous state of political affairs in Rome and its civil strife.
Start of late 15th-century illuminated manuscript of De rerum naturaLucretius probably was a member of the aristocratic gens Lucretia, and his work shows an intimate knowledge of the luxurious lifestyle in Rome.[11] Lucretius's love of the countryside invites speculation that he inhabited family-owned rural estates, as did many wealthy Roman families, and he certainly was expensively educated with a mastery of Latin, Greek, literature, and philosophy.[11]
A brief biographical note is found in Aelius Donatus's Life of Virgil, which seems to be derived from an earlier work by Suetonius.[12] The note reads: "The first years of his life Virgil spent in Cremona until the assumption of his toga virilis on his 17th birthday (when the same two men held the consulate as when he was born), and it so happened that on the very same day Lucretius the poet passed away." However, although Lucretius certainly lived and died around the time that Virgil and Cicero flourished, the information in this particular testimony is internally inconsistent: if Virgil was born in 70 BC, his 17th birthday would be in 53. The two consuls of 70 BC, Pompey and Crassus, stood together as consuls again in 55, not 53.
Another note regarding Lucretius's biography is found in Jerome's Chronicon, where he contends that Lucretius "was driven mad by a love potion, and when, during the intervals of his insanity, he had written a number of books, which were later emended by Cicero, he killed himself by his own hand in the 44th year of his life."[6] The claim that he was driven mad by a love potion, although defended by such scholars as Reale and Catan,[13] is often dismissed as the result of historical confusion,[2] or anti-Epicurean bias.[14] In some accounts the administration of the toxic aphrodisiac is attributed to his wife Lucilia. Regardless, Jerome's image of Lucretius as a lovesick, mad poet continued to have significant influence on modern scholarship until quite recently, although it now is accepted that such a report is inaccurate.
I am taking the time today to reorganize this forum:
Epicurean Historical Figures - Biographies of Epicureans from Epicurus To The Present
so that it will be easier to find and update as information can be accumulated. The impetus for this was to get the "Memorial Calendar" better organized with links to where information can be found and added.
At this point all I have the time to do is set these up, so anyone who has any interest in helping improve a particular biography (and most of them are bare-bones) please post in the respective thread. That will update the bio just by adding new posts, but over time we can compile the information and keep the first post up to date with a better summary.
Gaius Cassius Longinus (Classical Latin: [ˈɡaːi.ʊs ˈkassi.ʊs ˈlɔŋɡɪnʊs]; c. 86 BC – 3 October 42 BC) was a Roman senator and general best known as a leading instigator of the plot to assassinate Julius Caesar on 15 March 44 BC.[4][5][6] He was the brother-in-law of Brutus, another leader of the conspiracy. He commanded troops with Brutus during the Battle of Philippi against the combined forces of Mark Antony and Octavian, Caesar's former supporters, and committed suicide after being defeated by Mark Antony.
Cassius was elected as Tribune of the plebs in 49 BC. He opposed Caesar, and eventually he commanded a fleet against him during Caesar's Civil War: after Caesar defeated Pompey in the Battle of Pharsalus, Caesar overtook Cassius and forced him to surrender. After Caesar's death, Cassius fled to the East, where he amassed an army of twelve legions. He was supported and made Governor by the Senate. Later he and Brutus marched west against the allies of the Second Triumvirate.
He followed the teachings of the philosopher Epicurus, although scholars debate whether or not these beliefs affected his political life. Cassius is a main character in William Shakespeare's play Julius Caesar that depicts the assassination of Caesar and its aftermath. He is also shown in the lowest circle of Hell in Dante's Inferno as punishment for betraying and killing Caesar.[7][8]
Biography[edit]
Early life[edit]
Denarius (42 BC) issued by Cassius Longinus and Lentulus Spinther, depicting the crowned head of Liberty and on the reverse a sacrificial jug and lituus. From the military mint in SmyrnaGaius Cassius Longinus came from a very old Roman family, gens Cassia, which had been prominent in Rome since the 6th century BC. Little is known of his early life, apart from a story that he showed his dislike of despots while still at school, by quarreling with the son of the dictator Sulla.[9] He studied philosophy at Rhodes under Archelaus of Rhodes and became fluent in Greek.[10] He was married to Junia Tertia, who was the daughter of Servilia and thus a half-sister of his co-conspirator Brutus. They had one son, who was born in about 60 BC.[11]
Carrhae and Syria[edit]
In 54 BC, Cassius joined Marcus Licinius Crassus in his eastern campaign against the Parthian Empire. In 53 BC, Crassus suffered a decisive defeat at the Battle of Carrhae in Northern-Mesopotamia losing two-thirds of his army. Cassius led the remaining troops' retreat back into Syria, and organised an effective defence force for the province. Based on Plutarch's account, the defeat at Carrhae could have been avoided had Crassus acted as Cassius had advised. According to Dio, the Roman soldiers, as well as Crassus himself, were willing to give the overall command to Cassius after the initial disaster in the battle, which Cassius "very properly" refused. The Parthians also considered Cassius as equal to Crassus in authority, and superior to him in skill.[12]
In 51 BC, Cassius was able to ambush and defeat an invading Parthian army under the command of prince Pacorus and general Osaces. He first refused to do battle with the Parthians, keeping his army behind the walls of Antioch (Syria's most important city) where he was besieged. When the Parthians gave up the siege and started to ravage the countryside, he followed them with his army harrying them as they went. The decisive encounter came on October 7 as the Parthians turned away from Antigonea. As they set about their return journey they were confronted by a detachment of Cassius' army, which faked a retreat and lured the Parthians into an ambush. The Parthians were suddenly surrounded by Cassius' main forces and defeated. Their general Osaces died from his wounds, and the rest of the Parthian army retreated back across the Euphrates.[13]
Civil war[edit]
Cassius returned to Rome in 50 BC, when civil war was about to break out between Julius Caesar and Pompey. Cassius was elected tribune of the Plebs for 49 BC, and threw in his lot with the Optimates, although his brother Lucius Cassius supported Caesar. Cassius left Italy shortly after Caesar crossed the Rubicon. He met Pompey in Greece, and was appointed to command part of his fleet.
In 48 BC, Cassius sailed his ships to Sicily, where he attacked and burned a large part of Caesar's navy.[14] He then proceeded to harass ships off the Italian coast. News of Pompey's defeat at the Battle of Pharsalus caused Cassius to head for the Hellespont, with hopes of allying with the king of Pontus, Pharnaces II. Cassius was overtaken by Caesar en route, and was forced to surrender unconditionally.[15]
Caesar made Cassius a legate, employing him in the Alexandrian War against the very same Pharnaces whom Cassius had hoped to join after Pompey's defeat at Pharsalus. However, Cassius refused to join in the fight against Cato and Scipio in Africa, choosing instead to retire to Rome.
Cassius spent the next two years in office, and apparently tightened his friendship with Cicero.[16] In 44 BC, he became praetor peregrinus with the promise of the Syrian province for the ensuing year. The appointment of his junior and brother-in-law, Marcus Brutus, as praetor urbanus deeply offended him.[17]
Although Cassius was "the moving spirit" in the plot against Caesar, winning over the chief assassins to the cause of tyrannicide, Brutus became their leader.[18] On the Ides of March, 44 BC, Cassius urged on his fellow liberators and struck Caesar in the chest. Though they succeeded in assassinating Caesar, the celebration was short-lived, as Mark Antony seized power and turned the public against them. In letters written during 44 BC, Cicero frequently complains that Rome was still subjected to tyranny, because the "Liberators" had failed to kill Antony.[19] According to some accounts, Cassius had wanted to kill Antony at the same time as Caesar, but Brutus dissuaded him.[20]
Philodemus of Gadara (Greek: Φιλόδημος ὁ Γαδαρεύς, Philodēmos, "love of the people"; c. 110 – prob. c. 40 or 35 BC) was an Epicurean philosopher[1] and poet. He studied under Zeno of Sidon in Athens, before moving to Rome, and then to Herculaneum. He was once known chiefly for his poetry preserved in the Greek Anthology, but since the 18th century, many writings of his have been discovered among the charred papyrus rolls at the Villa of the Papyri at Herculaneum. The task of excavating and deciphering these rolls is difficult, and work continues to this day. The works of Philodemus so far discovered include writings on ethics, theology, rhetoric, music, poetry, and the history of various philosophical schools. Ethel Ross Barker suggested in 1908 that he was owner of the Villa of the Papyri Library.[2]
Life
Philodemus was born c. 110 BC, in Gadara, Coele-Syria (in present-day Jordan).[3] He studied under the Epicurean Phoenician philosopher, Zeno of Sidon, the head (scholarch) of the Epicurean school, in Athens, before settling in Rome about 80 BC. He was a follower of Zeno, but an innovative thinker in the area of aesthetics, in which conservative Epicureans had little to contribute. He was a friend of Lucius Calpurnius Piso Caesoninus, and was implicated in Piso's profligacy by Cicero,[4] who, however, praises Philodemus warmly for his philosophic views and for the elegans lascivia of his poems.[5] Philodemus was an influence on Horace's Ars Poetica. The Greek anthology contains thirty-four of his epigrams - most of them, love poems.
https://en.wikipedia.org/wiki/Lucius_Ca…s_(consul_58_BC)
For other people with the same name, see Lucius Calpurnius Piso Caesoninus.
Lucius Calpurnius Piso Caesoninus
Statue of Piso at the Museo archeologico nazionale di Parma [it]
Born101 BC
Died43 BC
NationalityRoman
Occupation(s)Politician and philosopher
OfficeConsul (58 BC)
ChildrenLucius Calpurnius Piso Caesoninus
RelativesLucius Calpurnius Piso Caesoninus (grandfather)
Lucius Calpurnius Piso Caesoninus (101 BC[1] – c. 43 BC) was a Roman senator and the father-in-law of Julius Caesar[2] through his daughter Calpurnia. He was reportedly a follower of a school of Epicureanism that had been modified to befit politicians, as Epicureanism itself favoured withdrawal from politics.[3] Piso was consul in the year 58 BC with Aulus Gabinius as his colleague.[4]
Biography[edit]
Caesar mentions his father-in-law in his Commentarii de Bello Gallico. Piso's grandfather, also named Lucius Calpurnius Piso Caesoninus, was killed with Lucius Cassius Longinus in 107 BC by the same Tigurini that Caesar conquered the year of Piso's consulship.[5] As Caesar's father-in-law, when Cicero was faced with exile later that year for having violated the Leges Clodiae by executing members of the Catiline conspiracy without a formal trial, Piso declined to protect Cicero from the threat and consequences of exile, earning the enmity of that orator.[6] In response, Cicero attacked Piso both during and after his subsequent administration of the province of Macedonia, which he administered from 57 BC to the beginning of 55 BC, when he was recalled[2] and replaced by Quintus Ancharius. Piso's recall was perhaps in consequence of the violent attack made upon him by Cicero in the Senate in his speech De provinciis consularibus.[2]
On his return, Piso addressed the Senate in his defence; Cicero replied with the coarse and exaggerated invective, a writing and/or oratory style or genre in classical times, known as In Pisonem.[2][7] Piso issued a pamphlet by way of rejoinder, and there the matter ended.[2] Cicero may have been afraid to bring the father-in-law of Julius Caesar to trial.[2] At any rate, Piso's repute was solid enough that he was elected, though reluctant, to the office of censor in 50 BC.[6]
At the outbreak of the civil war between Caesar and Pompey, Piso offered his services as mediator.[2][8] However, when Caesar marched upon Rome, Piso left the city by way of protest of Caesar.[2] After the murder of Caesar, Piso insisted on the provisions of Caesar's will being strictly carried out,[2] and the assassinated Dictator was given a public funeral.[9] In the growing tension between Mark Antony and Octavianus, Piso played a role neutral to both parties, yet seeking some form of resolution between the two sides.[10] At the Senate session held that 1 August he offered a proposal to bring harmony between the two, but not one man supported him.[11]
As armed strife between the soldiers of the two sides increased, Piso continued to work for peace. When the Senate opened the year 43 BC with debating over Cicero's motion to declare Antony an enemy of the state, Piso twice intervened over the legality of such an act, arguing for compromise.[12] Still hoping for peace, Piso joined two consular Senators -- Lucius Marcius Philippus and Servius Sulpicius Rufus—in an embassy to Antony at his camp in Mutina later that month. Piso and Philippus returned the following month—Sulpicius had died on the journey—to present terms from Antony that enraged Cicero. Antony's terms were rejected and the Senate declared a state of war. However, events in the further East alarmed the party at Rome, and a second embassy was sent to Antony in March, which included Piso.[13] He is not heard of after this, and Syme concludes from this silence he died not long after.[
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Siro of Naples - Siro (also Syro, Siron, or Syron; fl. c. 50 BC) was an Epicurean philosopher who lived in Naples. He was a teacher of Virgil, and taught at his school in Naples. There are two poems attributed to Virgil in the Appendix Vergiliana, which mention Siro, and where the author speaks of seeking peace in the company of Siro: I am setting sail for the havens of the blest to seek the wise sayings of great Siro, and will redeem my life from all care. Cicero also mentions Siro several times and speaks of Siro along with Philodemus as being "excellent citizens and most learned men." The 5th-century commentator Servius claimed that Siro was commemorated in Virgil's sixth Eclogue as the character Silenus.
Siro (also Syro, Siron, or Syron; fl. c. 50 BC) was an Epicurean philosopher who lived in Naples.
He was a teacher of Virgil,[1] and taught at his school in Naples. There are two poems attributed to Virgil in the Appendix Vergiliana,[2] which mention Siro, and where the author speaks of seeking peace in the company of Siro:
I am setting sail for the havens of the blest to seek the wise sayings of great Siro, and will redeem my life from all care.[3]
Cicero also mentions Siro several times and speaks of Siro along with Philodemus as being "excellent citizens and most learned men."[4] The 5th-century commentator Servius claimed that Siro was commemorated in Virgil's sixth Eclogue as the character Silenus.[5]
Titus Pomponius Atticus - Wikipedia
Early life[edit]
Born Titus Pomponius in Rome c. November 110 BC,[2] Atticus' father was Titus Pomponius, a wealthy businessman, and Caecilia.[3] His family were equestrians and likely had been members of the prestigious equestrians with public horse (Latin: eques equo publico) for many generations.[4] He had a sister named Pomponia.
Atticus' father supported his education. Among his school friends were three consuls: Cicero (consul in 63 BC), Lucius Manlius Torquatus (consul in 65), and Gaius Marius the Younger (consul in 82).[5] Cicero was educated by tutors chosen by the famous orator Lucius Licinius Crassus; Atticus may have been part of this grouping as well.[6] He is said to have been an excellent student; his education, evidenced by his school friends' political careers, would have prepared him well for Roman public life.[7]
Atticus left Rome, probably to escape civil strife, in 86 BC. According to his biographer Nepos, Atticus was a distant relation of the plebeian tribune Publius Sulpicius Rufus – it is more likely that they were friends – which put him in danger when Sulla took the city.[8] Atticus went to Athens, transferring most of his wealth, and staying away from Rome until around 65 BC. The city was not doing well the aftermath of its capture by Sulla during the First Mithridatic War.[9] His love of Athens inspired his self-appointed nickname "Atticus", or "Man of Attica", which is mentioned in the fifth book of Cicero's De Finibus.[10] During his visit to Athens, Julius Caesar was Atticus's guest.[citation needed]
Career[edit]
Cicero with his friend Atticus and brother Quintus, at his villa at Arpinum. (Richard Wilson, c. 1771)Atticus inherited family money, which he successfully invested in real estate, enhancing his wealth. Using his income to support his love of letters, he had trained Roman slaves as scribes and taught them to make papyrus scrolls, allowing Atticus to publish, amongst other things, the works of his friend Cicero. His editions of Greek authors such as Plato, Demosthenes, and Aeschines were prized for their accuracy in the ancient world.[11] None of Atticus's own writings have survived, but he is known to have written one book (in Ancient Greek) on Cicero's consulship, the Liber Annalis (a work on Roman chronology), and a small amount of Roman poetry.[12]
In 65 BC, Atticus returned from Athens to Rome. In keeping with his Epicurean sympathies, he kept out of politics to the greatest extent possible, except to lend Cicero a helping hand in times of peril — for instance, when Cicero was forced to flee the country in 49 BC, Atticus made him a present of 250,000 sesterces. All in all, his political activity was minimal, though we know that, like Cicero, he belonged to the optimates (the aristocratic party), and held generally conservative views. He was also a friend and partner of Marcus Licinius Crassus, a member of the First Triumvirate.[13]
Upon the death of his wealthiest maternal uncle Quintus Caecilius, Atticus became his adopted son and heir, assuming the name Quintus Caecilius Pomponianus Atticus. Lucius Licinius Lucullus, despite being his personal friend, resented Atticus's receiving an inheritance he felt he was entitled to for his association with the campaign against Mithridates and as Governor of Syria.[14]
Atticus was friendly with the Liberators after the assassination of Julius Caesar but was not harmed following their defeat. According to Cornelius Nepos, he took care of Servilia after the death of her son Brutus at the Battle of Philippi.[15]
https://en.wikipedia.org/wiki/Lucius_Ma…_(praetor_49_BC)
Lucius Manlius Torquatus (died 46 BC) was a Roman politician and military commander. He was active during the Crisis of the Roman Republic and Caesar's Civil War. He commanded troops at the battles of Oricum, Dyrrhachium and Thapsus. The last of these ended the war, in a defeat for the faction Torquatus supported; he escaped the field, but was captured and killed shortly after. He is portrayed by Cicero in De Finibus as a spokesman advocating Epicurean ethics.
Biography[edit]
Early life[edit]
Torquatus was the son of Lucius Manlius Torquatus, and belonged to the patrician Manlia gens, one of the oldest Roman houses. In 69 BC he was elected a member of the Quindecimviri sacris faciundis, a senior religious collegium.[1] In 66 BC he was the first to accuse newly elected consuls Publius Cornelius Sulla and Publius Autronius Paetus, the consul designates for the following year, of bribery in connection with the elections, thereby securing the election of his father in 65.[2]
Torquatus was closely aligned with Cicero, both strong supporters of the self described boni (good men). The boni were the traditionalist senatorial majority of the Roman Republic, politicians who believed that the role of the Senate was being usurped by the legislative people's assemblies for the benefit of a few power hungry individuals. The boni were against anyone who attempted to use these legislative assemblies to reform the state. As a fellow senator Torquatus supported Cicero during his praetorship in 66 BC and his tumultuous consulship in 63. After Cicero had beaten him to the consulship, the distinguished ex-general and military governor Lucius Sergius Catilina led a conspiracy centered on assassinating Cicero and overthrowing the Republic with the help of foreign armed forces. Three years earlier, Torquatus' father and Cicero had publicly supported Catilina when he was unsuccessfully prosecuted for corruption and abuse of office. Despite this, Torquatus vigorously supported the Senate's efforts, which resulted in them unmasking the conspirators, capturing and executing several. The following year Catilina, with what was left of his army, was cornered by three legions and killed.[3]
By this time, Torquatus and Cicero were on opposite sides. Torquatus accused Publius Cornelius Sulla of being a part of Catilina's conspiracies.[4] Sulla had been an enemy for the four years since Torquatus had accused him of bribery, resulting in his being tried, convicted and, under the Lex Acilia Calpurnia, deprived of the consulship, being replaced by Torquatus' father, and expelled from the Senate.[5][6] Torquatus prosecuted Sulla for plotting the revenge killing of his father, while Cicero defended the accused. Torquatus accused Sulla of raising a force of armed men in 66 to secure the consulship for Catilina and murder the ruling consuls Lucius Manlius Torquatus, Torquatus' father, and Lucius Aurelius Cotta.[7] He also accused Cicero of manufacturing evidence.[8] This was the occasion for Cicero delivering his Pro Sulla speech. Sulla was acquitted, almost certainly due to Cicero's oratory skills. Sulla's cousins, Publius and Servius, were not so fortunate, as Cicero refused to consider defending them.[9]
Lucian of Samosata[a] (c. 125 – after 180) was a Hellenized Syrian satirist, rhetorician and pamphleteer who is best known for his characteristic tongue-in-cheek style, with which he frequently ridiculed superstition, religious practices, and belief in the paranormal. Although his native language was probably Syriac, all of his extant works are written entirely in ancient Greek (mostly in the Attic Greek dialect popular during the Second Sophistic period).
Everything that is known about Lucian's life comes from his own writings,[1] which are often difficult to interpret because of his extensive use of sarcasm. According to his oration The Dream, he was the son of a lower middle class family from the city of Samosata along the banks of the Euphrates in the remote Roman province of Syria. As a young man, he was apprenticed to his uncle to become a sculptor, but, after a failed attempt at sculpting, he ran away to pursue an education in Ionia. He may have become a travelling lecturer and visited universities throughout the Roman Empire. After acquiring fame and wealth through his teaching, Lucian finally settled down in Athens for a decade, during which he wrote most of his extant works. In his fifties, he may have been appointed as a highly paid government official in Egypt, after which point he disappears from the historical record.
Lucian's works were wildly popular in antiquity, and more than eighty writings attributed to him have survived to the present day, a considerably higher quantity than for most other classical writers. His most famous work is A True Story, a tongue-in-cheek satire against authors who tell incredible tales, which is regarded by some as the earliest known work of science fiction. Lucian invented the genre of comic dialogue, a parody of the traditional Socratic dialogue. His dialogue Lover of Lies makes fun of people who believe in the supernatural and contains the oldest known version of "The Sorcerer's Apprentice". Lucian wrote numerous satires making fun of traditional stories about the gods including The Dialogues of the Gods, Icaromenippus, Zeus Rants, Zeus Catechized, and The Parliament of the Gods. His Dialogues of the Dead focuses on the Cynic philosophers Diogenes and Menippus. Philosophies for Sale and The Carousal, or The Lapiths make fun of various philosophical schools, and The Fisherman or the Dead Come to Life is a defense of this mockery.
Lucian often ridiculed public figures, such as the Cynic philosopher Peregrinus Proteus in his letter The Passing of Peregrinus and the fraudulent oracle Alexander of Abonoteichus in his treatise Alexander the False Prophet. Lucian's treatise On the Syrian Goddess satirizes cultural distinctions between Greeks and Syrians and is the main source of information about the cult of Atargatis.
Lucian had an enormous, wide-ranging impact on Western literature. Works inspired by his writings include Thomas More's Utopia, the works of François Rabelais, William Shakespeare's Timon of Athens and Jonathan Swift's Gulliver's Travels.
Life[edit]
Biographical sources[edit]
Lucian is not mentioned in any contemporary texts or inscriptions written by others[2] and he is not included in Philostratus's Lives of the Sophists.[2] As a result of this, everything that is known about Lucian comes exclusively from his own writings.[3][4][2] A variety of characters with names very similar to Lucian, including "Lukinos", "Lukianos", "Lucius", and "The Syrian" appear throughout Lucian's writings.[2] These have been frequently interpreted by scholars and biographers as "masks", "alter-egos", or "mouthpieces" of the author.[2] Daniel S. Richter criticizes the frequent tendency to interpret such "Lucian-like figures" as self-inserts by the author[2] and argues that they are, in fact, merely fictional characters Lucian uses to "think with" when satirizing conventional distinctions between Greeks and Syrians.[2] He suggests that they are primarily a literary trope used by Lucian to deflect accusations that he as the Syrian author "has somehow outraged the purity of Greek idiom or genre" through his invention of the comic dialogue.[5] British classicist Donald Russell states, "A good deal of what Lucian says about himself is no more to be trusted than the voyage to the moon that he recounts so persuasively in the first person in True Stories"[6] and warns that "it is foolish to treat [the information he gives about himself in his writings] as autobiography."[6]
Background and upbringing[edit]
Map of Anatolia showing locations associated with Lucian
Lucian was born in the town of Samosata on the banks of the Euphrates on the far eastern outskirts of the Roman Empire.[7][4][8][9] Samosata had been the capital of the kingdom of Commagene until 72 AD when it was annexed by Vespasian and became part of the Roman province of Syria.[10][9] The population of the town was mostly Syrian[7] and Lucian's native tongue was probably Syriac, a form of Middle Aramaic.[7][11][12][9]
During the time when Lucian lived, traditional Greco-Roman religion was in decline and its role in society had become largely ceremonial.[13] As a substitute for traditional religion, many people in the Hellenistic world joined mystery cults, such as the Mysteries of Isis, Mithraism, the cult of Cybele, and the Eleusinian Mysteries.[14] Superstition had always been common throughout ancient society,[14] but it was especially prevalent during the second century.[14][15] Most educated people of Lucian's time adhered to one of the various Hellenistic philosophies,[14] of which the major ones were Stoicism, Platonism, Peripateticism, Pyrrhonism, and Epicureanism.[14] Every major town had its own 'university'[14] and these 'universities' often employed professional travelling lecturers,[14] who were frequently paid high sums of money to lecture about various philosophical teachings.[16] The most prestigious center of learning was the city of Athens in Greece, which had a long intellectual history.[16]
According to Lucian's oration The Dream, which classical scholar Lionel Casson states he probably delivered as an address upon returning to Samosata at the age of thirty-five or forty after establishing his reputation as a great orator,[3] Lucian's parents were lower middle class and his uncles owned a local statue-making shop.[7] Lucian's parents could not afford to give him a higher education,[3] so, after he completed his elementary schooling, Lucian's uncle took him on as an apprentice and began teaching him how to sculpt.[3] Lucian, however, soon proved to be poor at sculpting and ruined the statue he had been working on.[3] His uncle beat him, causing him to run off.[3] Lucian fell asleep and experienced a dream in which he was being fought over by the personifications of Statuary and Culture.[3][17] He decided to listen to Culture and thus sought out an education.[3][18]
Although The Dream has long been treated by scholars as a truthful autobiography of Lucian,[3][19] its historical accuracy is questionable at best.[20][19][6] Classicist Simon Swain calls it "a fine but rather apocryphal version of Lucian's education"[20] and Karin Schlapbach calls it "ironical".[17] Richter argues that it is not autobiographical at all, but rather a prolalia (προλᾰλιά), or playful literary work, and a "complicated meditation on a young man's acquisition of paideia" [i.e. education].[19] Russell dismisses The Dream as entirely fictional, noting, "We recall that Socrates too started as sculptor, and Ovid's vision of Elegy and Tragedy (Amores 3.1) is all too similar to Lucian's."[6]
Wikipedia: Diogenes of Oenoanda (Greek: Διογένης ὁ Οἰνοανδεύς) was an Epicurean Greek from the 2nd century AD who carved a summary of the philosophy of Epicurus onto a portico wall in the ancient Greek city of Oenoanda in Lycia (modern day southwest Turkey). The surviving fragments of the wall, originally extended about 80 meters, form an important source of Epicurean philosophy. The inscription, written in Greek, sets out Epicurus' teachings on physics, epistemology, and ethics. It was originally about 25,000 words long and filled 260 square meters of wall space. Less than a third of it has been recovered.
Life
Nothing is known about the life of Diogenes apart from the limited information he reveals to us. The inscription itself, which had been dated to the late 2nd century,[1] has now been assigned on epigraphic grounds to the Hadrianic period, 117–138 AD.[2] Diogenes was wealthy enough to acquire a large tract of land in the city of Oenoanda to construct (or possibly buy) a piazza to display his inscription. As a man who had found peace by practicing the doctrines of Epicurus, he tells us that in his old age he was motivated "to help also those who come after us" and "to place therefore the remedies of salvation by means of this porch."[3]
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