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I am now looking for a Public Domain Latin/English Dictionary.
I have Cassell's Latin Dictionary, originally published 1854, but revised in 1977 and reprinted far more recently.
It appears that Perry T. Jennings has gone to considerable trouble in manually correcting an OCR digitization of the 1924 edition, which can be found here.
A comment describing his process and progress can be found under "Reviews" here.
My main reasons for wanting to do this are to have a good text, certain to be in the public domain, and free even of Creative Commons licensing. I think Creative Commons is a great project, and I've used those in the past (including my recent video) but nothing anywhere beats public domain.
The great thing about this particular text is that it was last revised in 1922, the year before the ironclad copyright cut-off. From 1923 on is where everything gets complicated.
On most sites that have the text I can't even find where they got it or what it's based on.
I've been unpacking my books and sorting them this evening, and I noticed a 1967 reprint of the second edition of Cyril Bailey's Latin text of On the Nature of Things, published under the Oxford Classical Texts series. I thumbed to the copyright page and discovered that both the first and second (final) editions of this text were published before 1923, and are therefore Public Domain. I will be spending some time in the next few weeks attempting to digitize this volume; hopefully soon we can host the Latin text of Lucretius here on Epicureanfriends.com.
Two key sources on this are Principal Doctrine 39:
"The man who best knows how to meet external threats makes into one family all the creatures he can; and those he can not, he at any rate does not treat as aliens; and where he finds even this impossible, he avoids all dealings, and, so far as is advantageous, excludes them from his life."
And in general, the cosmopolitan sentiments of the inscription of Diogenes of Oenoanda.
Fr. 30
"... time ... and we contrived this in order that, even while [sitting at] home, [we might be able to exhibit] the goods of philosophy, not to all people here [indeed], but to those of them who are civil-spoken; and not least we did [this] for those who are called «foreigners,» though they are not really so. For, while the various segments of the earth give different people a different country, the whole compass of this world gives all people a single country, the entire earth, and a single home, the world."
The inscription is in a very fragmentary form.
That's the line I quoted on the most recent podcast episode, vis-à-vis living things drawn toward pleasure as toward their natural nutriment.
It's been cool to see how far open source software has come since I started using PCs. I used OpenOffice (now defunct) in college and the downgrade from Microsoft Office was pretty undeniable. I use LibreOffice now, a successor to OpenOffice, and I can't even imagine wanting to pay for a software license in that area.
I have also used (or attempted to use):
But probably the area in which open source software most clearly impacts my life is in the modding communities of the Steam games I play.
When I search for "text-in-translation" I am finding a few common points across the sources:
While this is the kind of thing we do around here all the time, I have never heard it labeled as a particular discipline or approach to reading translations. I could also be wrong about all of that.
Looks like this might be the scholar hosting it? Maybe?
The text is in the proem to book 6 if anyone wants to get a head start. Bear in my I "verified" this with several word searches of the Latin text, so it's possible I missed any unusual morphology.
I should also note that this is very timely, since our podcast discussion on Epicurus and His Philosophy will turn to "The New Piety" after we finish "The New Hedonism".
I should hate to be guilty of Norman DeWitt's unforgivable sin--amending the text!
I'm posting this as food for thought, and because I don't see it suggested elsewhere:
Perhaps we're reading it wrong? The usual reading is that the gods are "unaffected by [hypothetical] anger [that they might otherwise feel] and [hypothetical] gratitude [that they might otherwise feel]."
Could it be credibly inferred that the anger and gratitude that the gods are immune to is our anger and gratitude?
It doesn't matter whether your words are "My God, my God, why have you forsaken me?" or "into thy hands I commend my spirit"; the result is the same. The gods, by virtue of being gods, are necessarily deaf to human griefs, as well as human joys.
Under this new reading, the first Principal Doctrine falls in line with the recurring literary devices that mark the whole series; the Chiasmus, and the Antimetabole. I can summarize a few examples, with the caveat that brevity is the mother of misinterpretation.
1. Do not trouble about the gods, for the gods do not trouble about you.
2. When we are, death has not come. When death has come, we are not.
3 and 4. What is good is easy to get, what is terrible is easy to endure.
5. It is not possible to live pleasantly without living [x], and it is not possible to live [x] without living pleasantly.
6. Take courage from other men, or at least from men who can give courage.
11. If suspicion of nature did not trouble us, we should not trouble to study nature.
I write these merely to isolate the main point--that the literary devices are constantly repeated, and are there for a reason.
From Wikipedia;
Chiasmus derives its effectiveness from its symmetrical structure. The structural symmetry of the chiasmus imposes the impression upon the reader or listener that the entire argument has been accounted for.[13] In other words, chiasmus creates only two sides of an argument or idea for the listener to consider, and then leads the listener to favor one side of the argument.
As I say, food for thought. And thanks to my old copy of Walter Harding's edition of Walden for alerting me to these literary devices.
When my hoe tinkled against the stones, that music echoed to the woods and the sky, and was an accompaniment to my labor which yielded an instant and immeasurable crop. It was no longer beans that I hoed, nor I that hoed beans; and I remembered with as much pity as pride, if I remembered at all, my acquaintances who had gone to the city to attend the oratorios.
-Henry David Thoreau
My new video on the Early Epicureans is now on YouTube. Thank you Cassius for doing the legwork on that end!
I tried to keep this one short, and went with captions instead of a voice-over. You can visit the thread on the process here, and @Nate's map of the Epicurean Communities of the Ancient World here.
Thank you all for your early feedback and any criticism is more than welcome! I do want to get better (and faster) at the animating and editing process.
I hope this gives a clearer picture of Epicurus' life, and of the development of the Garden conceptually in the east before it was realized in the west.
Thank you, Eikadistes! That map is such a great resource. We'll link to it when the video goes up.
Great suggestion, Godfrey! I have used BeFunky in the past for it's filters, but I would prefer something completely open source. I'll look into GIMP, I'm sure it has everything I could ever need.
Ok, as of now a handful of people have gotten the sneak peak of the video I'm working on called "The Early Epicureans". I thought I would take some time to outline the process so far.
The video will be uploaded to the YouTube channel of Cassius Amicus in the coming few days, as soon as I can figure out the best way to get it to him. The license for the video itself will be Creative Commons Attribution-Share Alike 4.0 International.
I'm just learning it as well, Godfrey! I realized yesterday when I installed it that I already had an older version on my computer, so I guess I've tried using it before but just couldn't figure it out.
There have been significant changes over time, so it can be difficult following tutorials as well. I spent nearly two hours trying to figure out the node system before I realized that the geometry nodes and shader nodes have been split into different panels. There's a million little buttons, toggles, sliders and menus and I don't know what 95% of them do. But this project is relatively simple so I should be able to get something put up this weekend, and then I can continue to expand on it over time.
