70 I shall die without resisting God εἰδὼς ὅτι τὸ γενόμενον καὶ φθαρῆναι δεῖ. οὐ γάρ εἰμι αἰὼν ἀλλ’ ἄνθρωπος, μέρος τῶν πάντων ὡς ὥρα ἡμέρας· ἐνστῆναί με δεῖ ὡς τὴν ὥραν καὶ παρελθεῖν ὡς ὥραν, Epictet. ii, 5, 13. The present must make way for the future ἵν’ ἡ περίοδος ἀνύηται τοῦ κόσμου, ii, 17–18; iv, 1, 106. Death brings with it not complete destruction, οὐκ ἀπώλειαν, but τῶν προτέρων εἰς ἕτερα μεταβολάς, iii, 24, 91–4. But the personality of the now living individual does indeed perish completely in death.—Cf. Bonhöffer, Epiktet, 65 f.; cf. also the same author’s Ethik des Epiktet, p. 26 ff., 52 (1894).

71 Cornutus ap. Stob., Ecl. i, 383, 24–384, 2 W.

72 The ψυχή a σῶμα (the only ἀσώματον is empty space which is merely a passage way for the σώματα), D.L, x, 67 [p. 21 Us.]. It is a σῶμα λεπτομερές, παρ’ ὅλον τὸ ἄθροισμα (i.e. of atoms to a body) παρεσπαρμένον, προσεμφερέστατον δὲ πνεύματι θερμοῦ τινα κρᾶσιν ἔχοντι, D.L. x, 63. Cf. Lucr. iii, 126 ff.; more precise is iii, 231–46. It is the ἄθροισμα which τὴν ψυχὴν στεγάζει, D.L. x, 64. vas quasi constitit eius, Lucr. iii, 440, 555.

73 Lucr. iii, 94 ff., 117 ff.

74 The ἄλογον ὃ ἐν τῷ λοιπῷ παρέσπαρται σώματι, τὸ δὲ λογικὸν ἐν τῷ θώρακι, Sch. D.L. x, 67 (p. 21 Us.), fr. 312, 313 Us. anima and animus, Lucr. iii, 136 ff. The anima, though it is diminished 522 when the man loses his limbs (in which it inheres), yet allows him to remain alive. The animus, however, vitai claustra coercens, must not be diminished otherwise the anima escapes as well and the man dies: Lucr. iii, 396 ff. The animus with its perceptions is more independent of anima and corpus than they are of it: Lucr. iii, 145 ff.

75 Lucr. iii, 421–4.

76 Lucr. iii, 445 ff.

77 The soul διασπείρεται, λυομένου τοῦ ὅλου ἀθροίσματος and cannot retain any αἴσθησις apart from its ἄθροισμα, D L. x, 65–6. The winds disperse it: Lucr. iii, 506 ff. καπνοῦ δίκην σκίδναται, Epicur. fr. 337. ceu fumus, Lucr. iii, 446–583.

78 radicitus e vita se tollit et eicit, Lucr. iii, 877.

79 Lucr. iii, 854–60; 847–53.

80 οὐδὲ ταφῆς φροντιεῖν (τὸν σοφόν) fr. 578. Cf. Lucr. iii, 870 ff. The way in which the body, deserted by its soul, is buried or disposed of is of no consequence: Phld., Mort., p. 41–2 Mekl.

81 D.L. x, 124–5.

82 ὁ θάνατος οὐδὲν πρὸς ἡμᾶς, τὸ γὰρ διαλυθὲν ἀναισθητεῖ, τὸ δὲ ἀναισθητοῦν οὐδὲν πρὸς ἡμᾶς, Ep., Sent. ii; D.L. x, 139 (p. 71 Us.). Frequently repeated: see Usen., p. 391 f.

83 dolor and morbus, leti fabricator uterque, affect the soul too, Lucr. iii, 459 ff., 470 ff., 484 ff. Nothing that can be broken up into parts can be eternal; 640 ff., 667 ff. The chief argument: quod cum corpore nascitur, cum corpore intereat necesse est, Ep., fr. 336. (They are identical in part with the arguments which Karneades directed against the theory of the eternity and indestructibility of the highest ζῷον, God. Karn. must have got them from Epicurus.)

84 Cf. Ep., Sent. xi, p. 73 f. Us.

85 To be able to see μηδὲν πρὸς ἡμᾶς εἶναι τὸν θάνατον, ἀπόλαυστον ποιεῖ τὸ τῆς ζῳῆς θνητόν, οὐκ ἄπειρον προτιθεῖσα χρόνον ἀλλὰ τὸν τῆς ἀθανασίας ἀφελομένη πόθον, D.L. x, 123; cf. Metrod. (?), ed. Körte, p. 588, col. xvi.

86 γεγόναμεν ἅπαξ, δὶς δὲ οὐκ ἔστι γενέσθαι κτλ. hence carpe diem! fr. 204; see also fr. 490–4. Metrod. fr. 53 K.

87 D.L. x, 81.

88 Against the fear of torment and punishment in the underworld: fr. 340–1, cf. Lucr. iii, 1011 ff. (torments such as those fabled of Hades exist in this world: iii, 978 ff.). Cf. the letter of the Epicurean Diogenes, Rh. Mus. 47, 428 . . . φοβοῦμαι γὰρ οὐδὲν (sc. τὸν θάνατον) διὰ τοὺς Τιτυοὺς καὶ τοὺς Ταντάλους οὓς ἀναγράφουσιν ἐν Ἅιδου τινές, οὐδὲ φρίττω τὴν μύδησιν (μήδησιν the stone) κτλ.

89 metus ille foras praeceps Acheruntis agendus, funditus humanam qui vitam turbat ab imo, omnia suffundens mortis nigrore neque ullam esse voluptatem liquidam puramque reliquit, Lucr. iii, 37 ff.

90 D.L. x, 126. ridiculum est currere ad mortem taedio vitae, fr. 496.

91 artifex vitae, Sen. Ep. 90, 27.

92 —σὺ δὲ τῆς αὔριον οὐκ ὢν κύριος ἀναβάλλῃ τὸν καιρόν· ὁ δὲ πάντων βίος μελλησμῷ παραπόλλυται . . . fr. 204.

93 Negat Epicurus ne diuturnitatem quidem temporis ad beate vivendum aliquid afferre, nec minorem voluptatem percipi in brevitate temporis quam si sit illa sempiterna, Cic., Fin. ii, 87; cf. Ep., Sent. xix (p. 75 Us.). χρόνον οὐ τὸν μήκιστον ἀλλὰ τὸν ἥδιστον καρπίζεται (ὁ σοφός): D.L. x, 126.—quae mala nos subigit vitai tanta cupido, Lucr. iii, 1077. eadem sunt omnia semper, 945. 523

94 ἡ διάνοια . . . τὸν παντελῆ βίον παρεσκεύασεν καὶ οὐδὲν ἔτι τοῦ ἀπείρου χρόνου προσεδεήθη, Sent. xx (p. 75 Us.).

95 οὐκ ἔστι φυσικὴ κοινωνία τοῖς λογικοῖς πρὸς ἀλλήλους.—sibi quemque consulere, fr. 523. Aloofness from ταῖς τῶν πληθῶν ἀρχαῖς frr. 554, 552, 9.

96 οἱ νόμοι χάριν τῶν σοφῶν κεῖνται, οὐχ ὅπως μὴ ἀδικῶσιν, ἀλλ’ ὅπως μὴ ἀδικῶνται, fr. 530.

97 οὐκέτι δεῖ σῴζειν τοὺς Ἕλληνας, οὐδ’ ἐπὶ σοφίᾳ στεφάνων παρ’ αὐτοῖς τυγχάνειν . . . Metrod. fr. 41.