Posts by Don

Henry George Liddell, Robert Scott, A Greek-English Lexicon, κῆπος

I've always taken it that he simply taught in his garden. Just like the Plato's Academy was in the gymnasium named for the Athenian hero, Akademos. Outside the city walls of Athens, the gymnasium was made famous by Plato as a center of learning.

Lyceum is a Latin rendering of the Ancient Greek Λύκειον (lykeion), the name of a gymnasium in Classical Athens dedicated to Apollo Lyceus. This original lyceum is remembered as the location of the peripatetic school of Aristotle.

The stoics were named for the Stoa Poikile, the Painted Stoa, the public arcade in the Agora.

So, it was very common to name the school of philosophy for there they met. Epicurus was somewhat unique I understand because he taught on his own private property - his garden - and not in a public setting.

PS. I should add that some of those descriptions above are cut and pasted from Wikipedia. It was easier to do than composing info about the lyceum and academy.

Epicurean Hetairai As Dedicants to Healing Divinities?

Epicurean Hetairai As Dedicants to Healing Divinities?

www.academia.edu

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Remembering The Garden: The Trouble With Women In The School Of Epicurus

Abstract Readers of Philodemus are well aware of the difficulties posed by the fragmentary state of the charred papyri. The premise of this paper is that…

brill.com

Abstract

Readers of Philodemus are well aware of the difficulties posed by the fragmentary state of the charred papyri. The premise of this paper is that similar but often unacknowledged obstacles confront us when we read almost any text about Epicureanism, even if the text happens to be relatively well preserved. The problem is that most of our sources— in addition to being late, fragmentary, and highly partisan—are already engaged in the process of reconstructing the first generation of the Garden. Hostile writers are eager to document what they portray as the immoral sensualism of Epicurus. Friendly sources take an apologetic stance against such polemics but may sometimes incorporate hostile material unwittingly. To illustrate the problem, this essay focuses upon the issue of Epicurean women. Ancient and modern authorities seem to agree that the Garden included many female members, but a second look reveals that the sources are not as reliable as has been assumed. In fact, most of what the ancient texts say about Epicurean women is bound up—sometimes inextricably—with the twenty-threehundred- year-old tradition of anti-Epicurean polemic and apologetic response. To generations of Greeks and Romans, the presence of women and slaves in the Garden was emblematic—for good or for ill—of the nature of Epicureanism.

Quote from Pacatus

Quote from Don

To my mind, "feeling romantic" and "feeling sexual passion" convey two similar but distinct feelings.

I think sexual passion (in English now) can be felt in the context of a loving, romantic relationship, as well as in other (nonromantic) contexts. But I cannot say that what I sometimes feel toward my beloved should not be called sexual passion, shared in a loving relationship. That seems to me to be an unnecessary parsing.

Oh, I have no problem with that idea! I think one should feel "sexual passion" for "(one's) beloved"! I would hope any relationship based on mutual attraction in a romantic context would include sexual passion.

My point - granted I didn't say this well - was that a relationship can't be all sexual, erotic passion all the time. Feeling romantic" lead to "feeling sexual passion" but it doesn't necessarily need to. "Feeling romantic" can just mean showing love and affection for one's beloved. A "romantic dinner" need not lead to "sexual passion"... or at least not until you leave the restaurant.

To my mind, the parsing is helpful in the context of emphasis or context. "Feeling romantic" to me seems to express something long-term but also intimate. "Passion" is episodic and intense. Consider a "romantic" embrace or a "passionate" embrace or an "erotic" embrace. I don't get the same connotation from those. All are pleasurable, but they're not equivalent.

And note that, whether Epicurus was sexually active or not, he certainly didn't demand celibacy from his students. A number of them, we know, had children!

Remember, too, that, according to some sources, Epicurus's health wasn't all that good. So, it's possibly the case that he wasn't physically up to the task of having sex. However, wasn't one of Timocrates' slanders that there were orgies ever night in the Garden... probably only because there were women attending the classes and lectures and.. by Zeus!... writing philosophical treatises!! Oh my! Likely, due to the limitations on the movements of women in ancient Greek society, those women were most likely wives accompanied by their husbands or they were hetairai. Elodie Harper's novel The Wolf Den gives a vivid picture of the difference between the hetairai and the pornai in ancient Pompeii.

For ease of reference, he are my notes from

Characteristic 4:

Hicks: No one was ever the better for sexual indulgence, and it is well if he be not the worse.

Yonge: Marriage (Attalus's site says "Intercourse", otherwise identical to Yonge), say they, is never any good to a man, and we must be quite content if it does no harm;

So, is it marriage, intercourse, or "sexual indulgence"? The original is συνουσίαν which appears to convey sexual intercourse (and can be used in relation to animals copulating) and seems to be used in the sense of letting one's passions run away with them and not the institution of marriage.

The original is: συνουσίαν δέ φασιν ὀνῆσαι μὲν οὐδέποτε, ἀγαπητὸν δὲ εἰ μὴ καὶ ἔβλαψε.

So, possible literal translation: Sexual intercourse, they say, on the one hand, never profited or benefited (anyone), and, one the other hand, one must be content if it does not disable or distract the mind.

As a possible related aside, here's my translation of the characteristics of the sage given in Diogenes Laertius about sexual relationships:

Quote from Characteristics of the Sage

Sexual Relationships

The wise one will not establish a sexual relationship in a way that is against the law or forbidden by custom. Epicureans generally think that the sage will never succumb to lustful desire or be overwhelmed by sexual passions. According to the school, sexual passion is not sent by any supernatural force. They say that having sex like animals never did anyone any good, and people should be content if it does no harm. Epicurus also said that the wise one will not marry nor raise a family (and talked about the pains involved with that life); however, under certain circumstances, the wise one will forsake these rules and decide to marry.

Quote from Pacatus

Does eros necessarily imply being overwhelmed or carried away? Or just feeling romantic/sexual passion?

The verb ἔραμαι (of which ἐρασθήσεσθαι is a form) does mean "desire passionately, lust after; desire eagerly" so there's a connotation of over the top sexual desire and lust.

Consider how the word "erotic" is used in English as sexually explicit: "Relating to or tending to arouse sexual desire or excitement:

- erotic entertainment and services

- I had an erotic dream last night.

- There's a local cinema that only shows erotic movies."

To my mind, "feeling romantic" and "feeling sexual passion" convey two similar but distinct feelings.

Eros was a god of love, desire, sexual passion, just like Aphrodite/Venus was a goddess of sex, desire, passion. The image that comes to mind after satyrs and nymphs ...uh... getting together in the forest.

EROS - Greek Primordial God of Procreation

Quote

Oppian, Halieutica 4. 10 ff :

"O cruel Eros (Love), crafty of counsel, of all gods fairest to behold with the eyes, of all most grievous when thou dost vex the heart with unforseen assault, entering the soul like a storm-wind and breathing the bitter menace of fire, with hurricane of anguish and untempered pain. The shedding of tears is for thee a sweet delight and to hear the deep-wrung groan; to inflame a burning redness in the heart and to blight and wither the bloom upon the cheek, to make the eyes hollow and to wrest all the mind to madness. Many thou doest even roll to doom even those whom thou meetest in wild and wintry sort, fraught with frenzy; for in such festivals is thy delight.

Characteristic 2

Don translation: Epicureans generally think that the sage will never succumb to lustful desire or be overwhelmed by sexual passions.

Hicks: The Epicureans do not suffer the wise man to fall in love;

Yonge: They do not think that the wise man will ever be in love,

What is specifically being discussed here is ἐρασθήσεσθαι to desire passionately, lustfully, in other words to be carried away by sexual passions (eros). Hicks's "suffer" appears overly strong. The original is more "suppose, think, expect" the sage to do this, so Yonge wins on this one. Mensch uses: they "do not think" this will happen.

So my take from this excellent list is that there's no need to live in worry or anxiety about these things if there are practical solutions to resolve them.

LOL. Just realized Feb 25 will be my 3rd anniversary of joining the forum

If you could send me the zoom link, I'll try and attend

Insightful comments from everyone. Thanks for engaging!!

Let me say that I'm willing to concede that we probably should - to use a Philodemus phrase - feel the bite of anxiety when it is appropriate. Maybe such as at a particular unexpected event like the tornado. I could see feeling "anxious" about that. But we shouldn't let the bite linger unnecessarily or overwhelm us! My position (to offer some concessions and compromises in light of this discussion) is due to my interpreting "anxiety" as "chronic worry or dread with no action resulting from the mental disturbance." So, what some of you are putting under the heading of anxiety, I'd probably - rightly or wrongly - pick another word to describe that emotion.

Additionally, I do think Epicurus calls us to rid ourselves of anxiety in certain things: punishment after death, wrath of the gods, etc., etc. We should eradicate those beliefs and feel no anxiety about those.

Quote from Kalosyni

we will need to ask ourselves "Is this a healthy worry or an unhealthy worry?"

Well put.

Happy Twentieth!!

I can't make it tonight. Family obligations.

I may try to make it this Saturday for the European meeting. Work that day is up in the air.

So, anyway...

A Joyous Twentieth to All!

I would say it's a pain we do not have to undergo. It's turbulence and trouble that isn't necessary.

Quote from waterholic

When it comes to Epicurus, accepting pain and anxiety may be acceptable for pleasure in the future,

Pain, yes. Anxiety, no.

I think we can be concerned about the future or plan for the future or foresee the future without including anxiety in the mix. Anxiety - defined here by me as the opposite of ataraxia - is adding suffering on top of waiting for evidence or planning for the future.

If I see a tornado in the distance, having anxiety about it doesn't help me or anyone around me. Of course, I'm going to take it seriously, I'm going try and remember what I know about the behavior of tornadoes, I'm going to get my family and I moving, I'm going to keep an eye on its progress. But adding anxiety on top of that - "Oh, man! Oh, man! Oh, man!! It's coming. It's coming! - doesn't help me make prudent choices and serves no positive purpose.

Quote from waterholic

In the end, certain knowledge/understanding helps train our minds and vanquish the anxiety.

Well stated. My take is that the "virtue" the Stoics use to build their freedom from anxiety foundation is rickety and unstable, whereas the Epicurean foundation of rooting out beliefs, suspicions, and superstitions is much sounder.

Follow-up on the Lonesome Dove quote that Dr. Austin refers to:

Quote

“Lorie darlin’, life in San Francisco, you see, is still just life. If you want any one thing too badly, it’s likely to turn out to be a disappointment. The only healthy way to live life is to learn to like all the little everyday things, like a sip of good whiskey in the evening, a soft bed, a glass of buttermilk, or a feisty gentleman like myself.”

Tell it, Gus.

Quote from waterholic

indeed, sometimes periods of anxiety are unavoidable and even desireable for the likelihood of future pleasure.

I'm still not convinced by this sentiment even though I respect all three people making it: Kalosyni , Cassius , and @waterholic .

Anxiety need not be a given in our lives. We can plan without being anxious. We can endure pain - even deliberately choose pain - without the addition of anxiety if we consider the circumstances or know it will lead to more pleasure. We can choose to remain calm even "under fire" (literally, in the case of the video of David Hogg during a school shooting.) Freedom from anxiety and its associated mental disturbances is what Epicurus is calling us to experience so that we can better experience all the other pleasures available to us, free from the underlying mental disturbances that would mar that pleasurable experience.

Just having compiled in another thread all the references to ataraxia and related terms from the texts, I remain convinced this is the case.

ΕΥΔΑΙΜΟΝΙΑ (Eudaimonia and related terms. There are not as many variants of eudaimonia as ataraxia, but all present will be accounted for in this entry)

From εὐδαίμων (eudaímōn, “fortunate”) +‎ -ίᾱ (-íā, “feminine abstract substantive”); eu "good/well" + daimon "in-dwelling spirit; daemon". While δαίμων was sometimes used interchangeably with θεός (theós), when used together in a context, a δαίμων is usually a lower god than a θεός (theós).
http://www.perseus.tufts.edu/hopper/text?do…ry=eu)daimoni/a

NOTE: This is a placeholder entry for occurrences of eudaimonia in the texts ... more to come.

ΑΤΑΡΑΞΙΑ (Ataraxia and related terms: Note that αταραξια is literally "ataraksia" even though the usual English spelling is "ataraxia." Therefore, words that have atarak- are directly related.

From ἀ- (a-, “not”) +‎ ταράσσω (tarássō, “trouble, disturb”) +‎ -ῐ́ᾱ (-íā); Antonyms: τᾰρᾰχή (tarakhḗ)

Henry George Liddell, Robert Scott, A Greek-English Lexicon, ἀτα^ρ-αξία

PD17 One who acts aright is utterly steady and serene, whereas one who goes astray is full of trouble and confusion. (Peter Saint-Andre)

ὁ δίκαιος ἀταρακτότατος, ὁ δʼ ἄδικος πλείστης ταραχῆς γήμων.

NOTE: ἀταρακτότατος means "utterly without disturbance" and by extension steady or serene, whereas πλείστης ταραχῆς means full of trouble, disorder, or tumult (expanded here to "full of trouble and confusion"; see also PD22

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VS79 He who is as peace within himself also causes no trouble for others. (Peter Saint-Andre)

ὁ ἀτάραχος ἑαυτῷ καὶ ἑτέρῳ ἀόχλητος.

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Fragment 519. The greatest fruit of justice is serenity.

δικαιοσύνης καρπὸς μέγιστος ἀταραξία.

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Epicurus, Letter to Herodotus (DL 10.53; Hicks via Perseus): "Again, we must believe that smelling,81 like hearing, would produce no sensation, were there not particles conveyed from the object which are of the proper sort for exciting the organ of smelling, some of one sort, some of another, some exciting it confusedly and strangely, others quietly and agreeably.
"Καὶ μὴν καὶ τὴν ὀσμὴν νομιστέον, ὥσπερ καὶ τὴν ἀκοὴν οὐκ ἄν ποτε οὐθὲν πάθος ἐργάσασθαι, εἰ μὴ ὄγκοι τινὲς ἦσαν ἀπὸ τοῦ πράγματος ἀποφερόμενοι σύμμετροι πρὸς τοῦτο τὸ αἰσθητήριον κινεῖν, οἱ μὲν τοῖοι τεταραγμένως καὶ ἀλλοτρίως, οἱ δὲ τοῖοι ἀταράχως καὶ οἰκείως ἔχοντες.

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Epicurus, Letter to Herodotus (DL 10.80; Hicks via Perseus): [80] we must not suppose that our treatment of these matters fails of accuracy, so far as it is needful to ensure our tranquillity and happiness (Don Note: lit. blessedness "makarion" - same word used for the gods). When, therefore, we investigate the causes of celestial and atmospheric phenomena, as of all that is unknown, we must take into account the variety of ways in which analogous occurrences happen within our experience ; while as for those who do not recognize the difference between what is or comes about from a single cause and that which may be the effect of any one of several causes, overlooking the fact that the objects are only seen at a distance, and are moreover ignorant of the conditions that render, or do not render, peace of mind impossible --all such persons we must treat with contempt. If then we think that an event could happen in one or other particular way out of several, we shall be as tranquil when we recognize that it actually comes about in more ways than one as if we knew that it happens in this particular way.

[80] οὐ δεῖ νομίζειν τὴν ὑπὲρ τούτων χρείαν ἀκρίβειαν μὴ ἀπειληφέναι, ὅση πρὸς τὸ ἀτάραχον καὶ μακάριον ἡμῶν συντείνει. ὥστε παραθεωροῦντας ποσαχῶς παρ᾽ ἡμῖν τὸ ὅμοιον γίνεται, αἰτιολογητέον ὑπέρ τε τῶν μετεώρων καὶ παντὸς τοῦ ἀδήλου, καταφρονοῦντας τῶν οὔτε τὸ μοναχῶς ἔχον ἢ γινόμενον γνωριζόντων οὔτε τὸ πλεοναχῶς συμβαῖνον, τὴν ἐκ τῶν ἀποστημάτων φαντασίαν παριδόντων,121 ἔτι τε ἀγνοούντων καὶ ἐν ποίοις οὐκ ἐστιν ἀταρακτῆσαι <καὶ ἐν ποίοις ὁμοίως ἀταρακτῆσαι.>122 ἂν οὖν οἰώμεθα καὶ ὡδί πως ἐνδεχόμενον αὐτὸ γίνεσθαι, αὐτὸ τὸ ὅτι πλεοναχῶς γίνεται γνωρίζοντες, ὥσπερ κἂν ὅτι ὡδί πως γίνεται εἴδωμεν, ἀταρακτήσομεν.

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Epicurus, Letter to Herodotus (DL 10.82; Hicks via Perseus): [82] But mental tranquillity means being released from all these troubles and cherishing a continual remembrance of the highest and most important truths.

[82] ἡ δὲ ἀταραξία τὸ τούτων πάντων ἀπολελύσθαι καὶ συνεχῆ μνήμην ἔχειν τῶν ὅλων καὶ κυριωτάτων.

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Epicurs, Letter to Pythocles (DL 10.85; Hicks via Perseus): "In the first place, remember that, like everything else, knowledge of celestial phenomena, whether taken along with other things or in isolation, has no other end in view than peace of mind and firm conviction.

"Πρῶτον μὲν οὖν μὴ ἄλλο τι τέλος ἐκ τῆς περὶ μετεώρων γνώσεως εἴτε κατὰ συναφὴν λεγομένων εἴτε αὐτοτελῶς νομίζειν εἶναι ἤπερ ἀταραξίαν καὶ πίστιν βέβαιον, καθάπερ καὶ ἐπὶ τῶν λοιπῶν.

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Epicurus, Letter to Pythocles (DL 10.96; Hicks via Perseus): [96] For in all the celestial phenomena such a line of research is not to be abandoned ; for, if you fight against clear evidence, you never can enjoy genuine peace of mind.

[96] ἐπὶ πάντων γὰρ τῶν μετεώρων τὴν τοιαύτην ἴχνευσιν152 οὐ προετέον. ἢν γάρ τις ᾖ μαχόμενος τοῖς ἐναργήμασιν, οὐδέποτε δυνήσεται ἀταραξίας γνησίου μεταλαβεῖν.

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Epicurus, On Choices and Avoidances (DL10.136; Hicks revised slightly by Don to be more literal, via Perseus): And Epicurus in his work On Choice states in this manner: "Peace of mind and freedom from pain are pleasures which imply a state of rest ; joy and delight are seen to consist in motion and activity."

ὁ δ᾽ Ἐπίκουρος ἐν τῷ Περὶ αἱρέσεων οὕτω λέγει: "ἡ μὲν γὰρ ἀταραξία καὶ ἀπονία καταστηματικαί εἰσιν ἡδοναί: ἡ δὲ χαρὰ καὶ ἡ εὐφροσύνη κατὰ κίνησιν ἐνεργείᾳ βλέπονται."

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Epicurus, Letter to Menoikeus 128 ( Don translation):

[128] The steady contemplation of these things equips one to know how to decide all choice and rejection for the health of the body and for the tranquility of the mind* since this is the goal of a blessed life.

[128] τούτων γὰρ ἀπλανὴς θεωρία πᾶσαν αἵρεσιν καὶ φυγὴν ἐπανάγειν οἶδεν ἐπὶ τὴν τοῦ σώματος ὑγίειαν καὶ τὴν <τῆς ψυχῆς> ἀταραξίαν, ἐπεὶ τοῦτο τοῦ μακαρίως ζῆν ἐστι τέλος.

*NOTE: I added the parenthetical phrase "that is for our physical and our mental existence," at this point in my translation to clarify and paraphrase the previous phrases.

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I would also include citations to γαληνίζω (galēnizō) and related terms as synonyms for ataraxia:

Epicurus, Letter to Herodotus (DL 10.37): [37] "Hence, since such a course is of service to all who take up natural science, I, who devote to the subject my continuous energy and reap the calm enjoyment of a life like this"

37] "Ὅθεν δὴ πᾶσι χρησίμης οὔσης τοῖς ᾠκειωμένοις φυσιολογίᾳ τῆς τοιαύτης ὁδοῦ, παρεγγυῶν τὸ συνεχὲς ἐνέργημα ἐν φυσιολογίᾳ καὶ τοιούτῳ μάλιστα ἐγγαληνίζων τῷ βίῳ ἐποίησά σοι ...

ἐγγαληνίζω τῷ βίῳ, "spend life calmly" from γαληνίζω

A.calm, still, esp. waves or winds, Hp.Vict.3.71, E.Fr.1079.

2. intr., become calm, prob. in Hp. Morb.Sacr.13; to be calm or tranquil, Alex.178.6, Ph.1.354; “τὸ γαληνίζον τῆς θαλάττης” Arist.Pr.936a5:—so in Med., Xenocr. ap. Orib.2.58.98.

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Epicurus, Letter to Herodotus (DL 10.83, last line of the letter):

"It is of such a sort that those who are already tolerably, or even perfectly, well acquainted with the details can, by analysis of what they know into such elementary perceptions as these, best prosecute their researches in physical science as a whole ; while those, on the other hand, who are not altogether entitled to rank as mature students can in silent fashion and as quick as thought run over the doctrines most important for their peace of mind."

"Τοιαῦτα γάρ ἐστιν, ὥστε καὶ τοὺς κατὰ μέρος ἤδη ἐξακριβοῦντας ἱκανῶς ἢ καὶ τελείως, εἰς τὰς τοιαύτας ἀναλύοντας ἐπιβολάς, τὰς πλείστας τῶν περιοδειῶν ὑπὲρ τῆς ὅλης φύσεως ποιεῖσθαι: ὅσοι δὲ μὴ παντελῶς τῶν ἀποτελουμένων εἰσίν, ἐκ τούτων καὶ κατὰ τὸν ἄνευ φθόγγων τρόπον τὴν ἅμα νοήματι περίοδον τῶν κυριωτάτων πρὸς γαληνισμὸν ποιοῦνται."

Henry George Liddell, Robert Scott, A Greek-English Lexicon, γα^λην-ισμός

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It would also be instructive to include variations on the word ταραχή (tarakhē; "trouble", "disorder", or "tumult") since that forms the root of ataraxia ("no trouble", "no disorder", or "no tumult")

Henry George Liddell, Robert Scott, A Greek-English Lexicon, τα^ρα^χή

Epicurus, Letter to Herodotus. (DL 10.77): [77] For troubles and anxieties and feelings of anger and partiality do not accord with bliss, but always imply weakness and fear and dependence upon one's neighbours. Nor, again, must we hold that things which are no more than globular masses of fire, being at the same time endowed with bliss, assume these motions at will. Nay, in every term we use we must hold fast to all the majesty which attaches to such notions as bliss and immortality, lest the terms should generate opinions inconsistent with this majesty. Otherwise such inconsistency will of itself suffice to produce the worst disturbance in our minds. Hence, where we find phenomena invariably recurring, the invariableness of the recurrence must be ascribed to the original interception and conglomeration of atoms whereby the world was formed.

[77] ἀφθαρσίας ῾οὐ γὰρ συμφωνοῦσιν πραγματεῖαι καὶ φροντίδες καὶ ὀργαὶ καὶ χάριτες μακαριότητι, ἀλλ᾽ ἐν ἀσθενείᾳ καὶ φόβῳ καὶ προσδεήσει τῶν πλησίον ταῦτα γίγνεταἰ, μήτε αὖ πυρὸς ἀνάμματα συνεστραμμένου τὴν μακαριότητα κεκτημένα κατὰ βούλησιν τὰς κινήσεις ταύτας λαμβάνειν: ἀλλὰ πᾶν τὸ σέμνωμα τηρεῖν, κατὰ πάντα ὀνόματα φερόμενον ἐπὶ τὰς τοιαύτας ἐννοίας, ἵνα μηδ᾽ ὑπεναντίαι ἐξ αὐτῶν <γένωνται> τῷ σεμνώματι δόξαι: εἰ δὲ μή, τὸν μέγιστον τάραχον ἐν ταῖς ψυχαῖς αὐτὴ ἡ ὑπεναντιότης παρασκευάσει. ὅθεν δὴ κατὰ τὰς ἐξ ἀρχῆς ἐναπολήψεις τῶν συστροφῶν τούτων ἐν τῇ τοῦ κόσμου γενέσει δεῖ δοξάζειν καὶ τὴν ἀνάγκην ταύτην καὶ περίοδον συντελεῖσθαι.

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Epicurus, Letter to Herodotus. (DL 10.78):

"Ἔτι τε οὐ τὸ πλεοναχῶς ἐν τοῖς τοιούτοις εἶναι καὶ τὸ ἐνδεχόμενον καὶ ἄλλως πως ἔχειν, ἀλλ᾽ ἁπλῶς μὴ εἶναι ἐν ἀφθάρτῳ καὶ μακαρίᾳ φύσει τῶν διάκρισιν ὑποβαλλόντων ἢ τάραχον μηθέν: καὶ τοῦτο καταλαβεῖν τῇ διανοίᾳ ἔστιν ἁπλῶς εἶναι.

"Further, we must recognize on such points as this no plurality of causes or contingency, but must hold that nothing suggestive of conflict or disquiet is compatible with an immortal and blessed nature. And the mind can grasp the absolute truth of this.

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Epicurus, Letter to Herodotus. (DL 10.81): [81] "There is yet one more point to seize, namely, that the greatest anxiety of the human mind arises through the belief that the heavenly bodies are blessed and indestructible, and that at the same time they have volitions and actions and causality inconsistent with this belief ; and through expecting or apprehending some everlasting evil, either because of the myths, or because we are in dread of the mere insensibility of death, as if it had to do with us ; and through being reduced to this state not by conviction but by a certain irrational perversity, so that, if men do not set bounds to their terror, they endure as much or even more intense anxiety than the man whose views on these matters are quite vague.

[81] "Ἐπὶ δὲ τούτοις ὅλως ἅπασιν ἐκεῖνο δεῖ κατανοεῖν, ὅτι τάραχος ὁ κυριώτατος ταῖς ἀνθρωπίναις ψυχαῖς γίνεται ἐν τῷ ταῦτά τε μακάρια δοξάζειν <εἶναι> καὶ ἄφθαρτα, καὶ ὑπεναντίας ἔχειν τούτῳ βουλήσεις ἅμα καὶ πράξεις καὶ αἰτίας, καὶ ἐν τῷ αἰώνιόν τι δεινὸν ἀεὶ προσδοκᾶν ἢ ὑποπτεύειν κατὰ τοὺς μύθους εἴ τε καὶ αὐτὴν τὴν ἀναισθησίαν τὴν ἐν τῷ τεθνάναι φοβουμένους ὥσπερ οὖσαν κατ᾽ αὐτούς, καὶ ἐν τῷ μὴ δόξαις ταῦτα πάσχειν ἀλλ᾽ ἀλόγῳ γέ τινι παραστάσει, ὅθεν μὴ ὁρίζοντας τὸ δεινὸν τὴν ἴσην ἢ καὶ ἐπιτεταμένην ταραχὴν λαμβάνειν τῷ εἰκαίως δοξάζοντι ταῦτα:

(NOTE: This directly precedes section DL 10.82 cited above and below.)

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Epicurus, Letter to Herodotus. (DL 10.82): For by studying them we shall rightly trace to its cause and banish the source of disturbance and dread, accounting for celestial phenomena and for all other things which from time to time befall us and cause the utmost alarm to the rest of mankind.

ἂν γὰρ τούτοις προσέχωμεν, τὸ ὅθεν ὁ τάραχος καὶ ὁ φόβος ἐγίνετο ἐξαιτιολογήσομεν ὀρθῶς καὶ ἀπολύσομεν, ὑπέρ τε μετεώρων αἰτιολογοῦντες καὶ τῶν λοιπῶν τῶν ἀεὶ παρεμπιπτόντων, ὅσα φοβεῖ τοὺς λοιποὺς ἐσχάτως.

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Epicurus, Letter to Menoikeus, (DL 10.131, Don translation):

Therefore, whenever we say repeatedly that "pleasure is the τέλος," we do not say the pleasure of those who are prodigal like those who are ignorant, those who don't agree with us, or those who believe wrongly; but we mean that which neither pains the body nor troubles the mind.

Ὅταν οὖν λέγωμεν ἡδονὴν τέλος ὑπάρχειν, οὐ τὰς τῶν ἀσώτων ἡδονὰς καὶ τὰς ἐν ἀπολαύσει κειμένας λέγομεν, ὥς τινες ἀγνοοῦντες καὶ οὐχ ὁμολογοῦντες ἢ κακῶς ἐκδεχόμενοι νομίζουσιν, ἀλλὰ τὸ μήτε ἀλγεῖν κατὰ σῶμα μήτε ταράττεσθαι κατὰ ψυχήν·

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PD22 (Peter Saint-Andre) You must reflect on the fundamental goal and everything that is clear, to which opinions are referred; if you do not, all will be full of trouble and confusion.

τὸ ὑφεστηκὸς δεῖ τέλος ἐπιλογίζεσθαι καὶ πᾶσαν τὴν ἐνάργειαν, ἐφʼ ἣν τὰ δοξαζόμενα ἀνάγομεν· εἰ δὲ μὴ πάντα ἀκρισίας καὶ ταραχῆς ἔσται μεστά.

NOTE: Here the translated phrase "trouble and confusion" reflects the Greek words ἀκρισία (literally "indistinctness") and ταραχή (literally "trouble", "disorder", or "tumult"); see also Principal Doctrine #17 and the note thereto.

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NOTE: This is not necessarily an exhaustive list as the writings of Philodemus and Metrodorus may yield more citations, but they are not as readily searched as the sources above.