Suave, mari magno turbantibus aequora ventis
e terra magnum alterius spectare laborem;
non quia vexari quemquamst iucunda voluptas,
sed quibus ipse malis careas quia cernere suave est.
suave etiam belli certamina magna tueri 5
per campos instructa tua sine parte pericli.
sed nil dulcius est, bene quam munita tenere
edita doctrina sapientum templa serena,
despicere unde queas alios passimque videre
errare atque viam palantis quaerere vitae, 10
certare ingenio, contendere nobilitate,
noctes atque dies niti praestante labore
ad summas emergere opes rerumque potiri.
o miseras hominum mentes, o pectora caeca!
qualibus in tenebris vitae quantisque periclis 15
degitur hoc aevi quodcumquest! nonne videre
nil aliud sibi naturam latrare, nisi utqui
corpore seiunctus dolor absit, mensque fruatur
iucundo sensu cura semota metuque?
(Lucr. 2.1–19)
It is pleasant, when the winds stir up the waters on the great sea,
to watch the great struggle of another from land;
not because it is a great pleasure that anyone be troubled,
but because it is pleasant to observe the troubles you yourself lack.
It is also pleasant to watch the great contests of war 5
spread out over the plains without taking any part in the danger.
But nothing is more pleasing than to hold lofty yet calm temples
that are well defended by the teachings of wise men,
from which you can look down and see others everywhere
go astray and wander while seeking the path of their life, 10
competing in wits and contending over their nobility;
throughout nights and days they strive with outstanding labour
to come out at the peak of riches and have power over everything.
O wretched minds of men, O blind hearts!
In what shadows of life and in how many dangers 15
is this bit of life, whatever it may be, being spent by you! Do you not see
that nature barks for nothing other than this – that
grief be separated from the body and far away, and that the mind enjoy
pleasant feelings cut off from anxiety and fear?
Epicurus' advice to his young friend Pythocles to ‘flee all education, raising up the top sail’ (παιδείαν δὲ πᾶσαν, μακάριε, ϕεῦγε τἀκάτιον ἀράμενος, Diog.Laert. 10.6 = Epicurus fr. 163 Us.) contains an allusion to Circe's advice to Odysseus in
Odyssey 12.37–58. For much of the Greek (and Roman) world, education was based on the Homeric epics, and thus Epicurus' statement represents a complicated position towards Homer in particular and poetry in general. Epicurean philosophy rejects poetry because it is misleading about the gods and the nature of the soul, but Epicurus and his followers, most notably Philodemus and Lucretius, engage in poetic allusion and even the composition of poetry. Much work has been done on allusions to poetry in all three writers, but I hope here to bring out a heretofore unnoticed poetic allusion at the start of
De rerum natura Book 2, in which Lucretius makes a programmatic statement about not only his philosophy, but also his poetry and its place in the poetic tradition.