Jimmy Harrington

Furman

Odyessey 9.105-110

Jimmy Harrington /
  • Created on 2019-02-14 18:04:58
  • Modified on 2019-02-26 17:38:08
  • Aligned by Jimmy Harrington
English
Ἑλληνική
English
" Thence we sailed on , grieved at heart , and we came to the land of the Cyclopes , an overweening and lawless folk , who , trusting in the immortal gods , plant nothing with their hands nor plough ; but all these things spring up for them without sowing or ploughing , wheat , and barley , and vines , which bear the rich clusters of wine , and the rain of Zeus gives them increase . Neither assemblies nor council have they , nor appointed laws , but they dwell on the peaks of lofty mountains in hollow caves , and each one is lawgiver to his children and his wives , and they reck nothing one of another . "
ἔνθεν δὲ προτέρω πλέομεν ἀκαχήμενοι ἦτορ :
Κυκλώπων δ᾽ ἐς γαῖαν ὑπερφιάλων ἀθεμίστων
ἱκόμεθ᾽ , οἵ ῥα θεοῖσι πεποιθότες ἀθανάτοισιν
οὔτε φυτεύουσιν χερσὶν φυτὸν οὔτ᾽ ἀρόωσιν ,
ἀλλὰ τά γ᾽ ἄσπαρτα καὶ ἀνήροτα πάντα φύονται ,
πυροὶ καὶ κριθαὶ ἠδ᾽ ἄμπελοι , αἵ τε φέρουσιν
οἶνον ἐριστάφυλον , καί σφιν Διὸς ὄμβρος ἀέξει .
τοῖσιν δ᾽ οὔτ᾽ ἀγοραὶ βουληφόροι οὔτε θέμιστες ,
ἀλλ᾽ οἵ γ᾽ ὑψηλῶν ὀρέων ναίουσι κάρηνα
ἐν σπέσσι γλαφυροῖσι , θεμιστεύει δὲ ἕκαστος
παίδων ἠδ᾽ ἀλόχων , οὐδ᾽ ἀλλήλων ἀλέγουσιν .
We sailed on , our morale sinking ,
And we came to the land of the Cyclopes ,
Lawless savages who leave everything
Up to the gods . These people neither plow nor plant ,
But everything goes for them unsown :
Wheat , barley , and vines that bear
Clusters of grapes , watered by rain from Zeus .
They have no assemblies or laws but live
In high mountain caves , ruling their own
Children and wives and ignoring each other .

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( 62 ) 74% ENG - GRC
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Fighting Passages (Spears)

Jimmy Harrington /
  • Created on 2019-02-26 17:39:56
  • Modified on 2019-03-14 03:50:01
  • Aligned by Jimmy Harrington
English
Ἑλληνική
English
Thus spoke Sarpedon , and Tlepolemos upraised his spear . They threw at the same moment , and Sarpedon struck his foe in the middle of his throat ; the spear went right through , and the darkness of death fell upon his eyes . Tlepolemos ' spear struck Sarpedon on the left thigh with such force that it tore through the flesh and grazed the bone , but his father as yet warded off destruction from him . His comrades bore Sarpedon out of the fight , in great pain by the weight of the spear that was dragging from his wound . They were in such haste and stress [ ponos ] as they bore him that no one thought of drawing the spear from his thigh so as to let him walk uprightly .
ὣς φάτο Σαρπηδών , δʼ ἀνέσχετο μείλινον ἔγχος
Τληπόλεμος · καὶ τῶν μὲν ἁμαρτῇ δούρατα μακρὰ
ἐκ χειρῶν ἤϊξαν · μὲν βάλεν αὐχένα μέσσον
Σαρπηδών , αἰχμὴ δὲ διαμπερὲς ἦλθʼ ἀλεγεινή ·
τὸν δὲ κατʼ ὀφθαλμῶν ἐρεβεννὴ νὺξ ἐκάλυψε .
Τληπόλεμος δʼ ἄρα μηρὸν ἀριστερὸν ἔγχεϊ μακρῷ
βεβλήκειν , αἰχμὴ δὲ διέσσυτο μαιμώωσα
ὀστέω ἐγχριμφθεῖσα , πατὴρ δʼ ἔτι λοιγὸν ἄμυνεν .
οἳ μὲν ἄρʼ ἀντίθεον Σαρπηδόνα δῖοι ἑταῖροι
ἐξέφερον πολέμοιο · βάρυνε δέ μιν δόρυ μακρὸν
ἑλκόμενον · τὸ μὲν οὔ τις ἐπεφράσατʼ οὐδὲ νόησε
μηροῦ ἐξερύσαι δόρυ μείλινον ὄφρʼ ἐπιβαίη
σπευδόντων · τοῖον γὰρ ἔχον πόνον ἀμφιέποντες .
So spake Sarpedon , and Tlepolemus lifted on high his ashen spear , and the long spears sped from the hands of both at one moment . Sarpedon smote him full upon the neck , and the grievous point passed clean through , and down upon his eyes came the darkness of night and enfolded him . And Tlepolemus smote Sarpedon upon the left thigh with his long spear , and the point sped through furiously and grazed the bone ; howbeit his father as yet warded from him destruction . Then his goodly companions bare godlike Sarpedon forth from out the fight , and the long spear burdened him sore , as it trailed , but no man marked it or thought in their haste to draw forth from his thigh the spear of ash , that he might stand upon his feet ; such toil had they in tending him .

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Luke 2: 1-19

Jimmy Harrington /
  • Created on 2019-03-14 16:28:10
  • Modified on 2019-03-14 17:08:20
  • Aligned by Jimmy Harrington
English
Ἑλληνική
English
Luke Chapter 2 . 1-19 : American Standard Version of 1901

[ 1 ] Now it happened in those days , that a decree went out from Caesar Augustus that all the world should be enrolled . [ 2 ] This was the first enrollment made when Quirinius was governor of Syria . [ 3 ] All went to enroll themselves , everyone to his own city .

[ 4 ] Joseph also went up from Galilee , out of the city of Nazareth , into Judea , to the city of David , which is called Bethlehem , because he was of the house and family of David ; [ 5 ] to enroll himself with Mary , who was pledged to be married to him as wife , being great with child . [ 6 ] It happened , while they were there , that the day had come that she should give birth . [ 7 ] She brought forth her firstborn son , and she wrapped him in bands of cloth , and laid him in a feeding trough , because there was no room for them in the inn .

[ 8 ] There were shepherds in the same country staying in the field , and keeping watch by night over their flock . [ 9 ] Behold , an angel of the Lord stood by them , and the glory of the Lord shone around them , and they were terrified . [ 10 ] The angel said to them , " Don ' t be afraid , for behold , I bring you good news of great joy which will be to all the people . [ 11 ] For there is born to you , this day , in the city of David , a Savior , who is Christ the Lord . [ 12 ] This is the sign to you : you will find a baby wrapped in strips of cloth , lying in a feeding trough . "

[ 13 ] Suddenly , there was with the angel a multitude of the heavenly host praising God , and saying , [ 14 ] " Glory to God in the highest , On earth peace , good will toward men . "

[ 15 ] It happened , when the angels went away from them into the sky , that the shepherds said one to another , " Let ' s go to Bethlehem , now , and see this thing that has happened , which the Lord has made known to us . " [ 16 ] They came with haste , and found both Mary and Joseph , and the baby lying in the feeding trough . [ 17 ] When they saw it , they publicized widely the saying which was spoken to them about this child .

[ 18 ] All who heard it wondered at the things which were spoken to them by the shepherds . [ 19 ] But Mary kept all these sayings , pondering them in her heart .
Luke Chapter 2 . 1-19 : Westcott and Hort , edd . 1885 .

[ 1 ] Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην : [ 2 ] (αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου : [ 3 ] καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι , ἔκαστος εἰς τὴν ἑαυτοῦ πόλιν .

[ 4 ] Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲτ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυεὶδ ἥτις καλεῖται Βηθλεἐμ , διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυείδ , [ 5 ] ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ , οὔσῃ ἐνκύῳ . [ 6 ] Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν , [ 7 ] καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον , καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ , διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι .

[ 8 ] Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν . [ 9 ] καὶ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς , καὶ ἐφοβήθησαν φόβον μέγαν : [ 10 ] καὶ εἶπεν αὐτοῖς ἄγγελος Μὴ φοβεῖσθε , ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῷ λαῷ , [ 11 ] ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει Δαυείδ : [ 12 ] καὶ τοῦτο ὑμῖν σημεῖον , εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ .

[ 13 ] καὶ ἐξέφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων [ 14 ] " Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας . "

[ 15 ] Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ᾽ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι , οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους Διέλθωμεν δὴ ἕως Βηθλεὲμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς κύριος ἐγνώρισεν ἡμῖν . [ 16 ] καὶ ἦλθαν σπεύσαντες καὶ ἀνεῦραν τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ : [ 17 ] ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου .

[ 18 ] καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς , [ 19 ] δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συνβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς .
Luke Chapter 2 . 1-19 : King James Version . 1620 .

[ 1 ] And it came to pass in those days , that there went out a decree from Caesar Augustus that all the world should be taxed . [ 2 ] ( And this taxing was first made when Cyrenius was governor of Syria . ) [ 3 ] And all went to be taxed , every one into his own city .

[ 4 ] And Joseph also went up from Galilee , out of the city of Nazareth , into Judaea , unto the city of David , which is called Bethlehem ; ( because he was of the house and lineage of David : ) [ 5 ] To be taxed with Mary his espoused wife , being great with child . [ 6 ] And so it was , that , while they were there , the days were accomplished that she should be delivered . [ 7 ] And she brought forth her firstborn son , and wrapped him in swaddling clothes , and laid him in a manger ; because there was no room for them in the inn .

[ 8 ] And there were in the same country shepherds abiding in the field , keeping watch over their flock by night . [ 9 ] And , lo , the angel of the Lord came upon them , and the glory of the Lord shone round about them : and they were sore afraid . [ 10 ] And the angel said unto them , Fear not : for , behold , I bring you good tidings of great joy , which shall be to all people . [ 11 ] For unto you is born this day in the city of David a Saviour , which is Christ the Lord . [ 12 ] And this shall be a sign unto you ; Ye shall find the babe wrapped in swaddling clothes , lying in a manger .

[ 13 ] And suddenly there was with the angel a multitude of the heavenly host praising God , and saying , [ 14 ] Glory to God in the highest , and on earth peace , good will toward men .

[ 15 ] And it came to pass , as the angels were gone away from them into heaven , the shepherds said one to another , Let us now go even unto Bethlehem , and see this thing which is come to pass , which the Lord hath made known unto us . [ 16 ] And they came with haste , and found Mary , and Joseph , and the babe lying in a manger . [ 17 ] And when they had seen it , they made known abroad the saying which was told them concerning this child .

[ 18 ] And all they that heard it wondered at those things which were told them by the shepherds . [ 19 ] But Mary kept all these things , and pondered them in her heart .

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Happiness

Jimmy Harrington /
  • Created on 2019-09-13 17:31:35
  • Modified on 2019-11-18 16:37:10
  • Aligned by Jimmy Harrington
Ἑλληνική
English
English
Μήτε νέος τις ὢν μελλέτω φιλοσοφεῖν , μήτε γέρων ὑπάρχων κοπιάτω φιλοσοφῶν . οὔτε γὰρ ἄωρος οὐδείς ἐστιν οὔτε πάρωρος πρὸς τὸ κατὰ ψυχὴν ὑγιαῖνον . δὲ λέγων μήπω τοῦ φιλοσοφεῖν ὑπάρχειν ὥραν ἢ παρεληλυθέναι τὴν ὥραν ὅμοιός ἐστι τῶι λέγοντι πρὸς εὐδαιμονίαν μὴ παρεῖναι τὴν ὥραν μηκέτι εἶναι . ὥστε φιλοσοφητέον καὶ νέωι καὶ γέροντι , τῶι μὲν ὅπως γηράσκων νεάζηι τοῖς ἀγαθοῖς διὰ τὴν χάριν τῶν γεγονότων , τῶι δὲ ὅπως νέος ἅμα καὶ παλαιὸς ἦι διὰ τὴν ἀφοβίαν τῶν μελλόντων · μελετᾶν οὖν χρὴ τὰ ποιοῦντα τὴν εὐδαιμονίαν , εἴπερ παρούσης μὲν αὐτῆς πάντα ἔχομεν , ἀπούσης δὲ πάντα πράττομεν εἰς τὸ ταύτην ἔχειν . 
Ἃ δέ σοι συνεχῶς παρήγγελλον , ταῦτα καὶ πρᾶττε καὶ μελέτα , στοιχεῖα τοῦ καλῶς ζῆν ταῦτ ' εἶναι διαλαμβάνων . Πρῶτον μὲν τὸν θεὸν ζῶιον ἄφθαρτον καὶ μακάριον νομίζων , ὡς κοινὴ τοῦ θεοῦ νόησις ὑπεγράφη , μηθὲν μήτε τῆς ἀφθαρσίας ἀλλότριον μήτε τῆς μακαριότητος ἀνοίκειον αὐτῶι πρόσαπτε · πᾶν δὲ τὸ φυλάττειν αὐτοῦ δυνάμενον τὴν μετὰ ἀφθαρσίας μακαριότητα περὶ αὐτὸν δόξαζε . θεοὶ μὲν γὰρ εἰσίν · ἐναργὴς γὰρ αὐτῶν ἐστιν γνῶσις · οἵους δ ' αὐτοὺς ‹οἱ› πολλοὶ νομίζουσιν , οὐκ εἰσίν · οὐ γὰρ φυλάττουσιν αὐτοὺς οἵους νομίζουσιν . ἀσεβὴς δὲ οὐχ τοὺς τῶν πολλῶν θεοὺς ἀναιρῶν , ἀλλ ' τὰς τῶν πολλῶν δόξας θεοῖς προσάπτων . οὐ γὰρ προλήψεις εἰσὶν ἀλλ ' ὑπολήψεις ψευδεῖς αἱ τῶν πολλῶν ὑπὲρ θεῶν ἀποφάσεις . ἔνθεν αἱ μέγισται βλάβαι ἐκ θεῶν ἐπάγονται καὶ ὠφέλειαι ‹τοῖς ἀγαθοῖς› . ταῖς γὰρ ἰδίαις οἰκειούμενοι διὰ παντὸς ἀρεταῖς τοὺς ὁμοίους ἀποδέχονται , πᾶν τὸ μὴ τοιοῦτον ὡς ἀλλότριον νομίζοντες . 
Συνέθιζε δὲ ἐν τῶι νομίζειν μηδὲν πρὸς ἡμᾶς εἶναι τὸν θάνατον ἐπεὶ πᾶν ἀγαθὸν καὶ κακὸν ἐν αἰσθήσει · στέρησις δέ ἐστιν αἰσθήσεως θάνατος . ὅθεν γνῶσις ὀρθὴ τοῦ μηθὲν εἶναι πρὸς ἡμᾶς τὸν θάνατον ἀπολαυστὸν ποιεῖ τὸ τῆς ζωῆς θνητόν , οὐκ ἄπειρον προστιθεῖσα χρόνον , ἀλλὰ τὸν τῆς ἀθανασίας ἀφελομένη πόθον . οὐθὲν γάρ ἐστιν ἐν τῶι ζῆν δεινὸν τῶι κατειληφότι γνησίως τὸ μηδὲν ὑπάρχειν ἐν τῶι μὴ ζῆν δεινόν . ὥστε μάταιος λέγων δεδιέναι τὸν θάνατον οὐχ ὅτι λυπήσει παρών , ἀλλ ' ὅτι λυπεῖ μέλλων . γὰρ παρὸν οὐκ ἐνοχλεῖ , προσδοκώμενον κενῶς λυπεῖ . τὸ φρικωδέστατον οὖν τῶν κακῶν θάνατος οὐθὲν πρὸς ἡμᾶς , ἐπειδήπερ ὅταν μὲν ἡμεῖς ὦμεν , θάνατος οὐ πάρεστιν , ὅταν δὲ θάνατος παρῆι , τόθ ' ἡμεῖς οὐκ ἐσμέν . οὔτε οὖν πρὸς τοὺς ζῶντάς ἐστιν οὔτε πρὸς τοὺς τετελευτηκότας , ἐπειδήπερ περὶ οὓς μὲν οὐκ ἔστιν , οἳ δ ' οὐκέτι εἰσίν . Ἀλλ ' οἱ πολλοὶ τὸν θάνατον ὁτὲ μὲν ὡς μέγιστον τῶν κακῶν φεύγουσιν , ὁτὲ δὲ ὡς ἀνάπαυσιν τῶν ἐν τῶι ζῆν ‹κακῶν αἱροῦνται . δὲ σοφὸς οὔτε παραιτεῖται τὸ ζῆν› οὔτε φοβεῖται τὸ μὴ ζῆν · οὔτε γὰρ αὐτῶι προσίσταται τὸ ζῆν οὔτε δοξάζεται κακὸν εἶναί τι τὸ μὴ ζῆν . ὥσπερ δὲ τὸ σιτίον οὐ τὸ πλεῖον πάντως ἀλλὰ τὸ ἥδιστον αἱρεῖται , οὕτω καὶ χρόνον οὐ τὸν μήκιστον ἀλλὰ τὸν ἥδιστον καρπίζεται . δὲ παραγγέλλων τὸν μὲν νέον καλῶς ζῆν , τὸν δὲ γέροντα καλῶς καταστρέφειν , εὐήθης ἐστὶν οὐ μόνον διὰ τὸ τῆς ζωῆς ἀσπαστόν , ἀλλὰ καὶ διὰ τὸ τὴν αὐτὴν εἶναι μελέτην τοῦ καλῶς ζῆν καὶ τοῦ καλῶς ἀποθνῄσκειν . πολὺ δὲ χείρων καὶ λέγων καλὸν μὲν μὴ φῦναι , 
φύντα δ ' ὅπως ὤκιστα πύλας Ἀίδαο περῆσαι .
Let no one delay the study of philosophy while young nor weary
of it when old . For no one is either too young or too old for the health of
the soul . He who says either that the time for philosophy has not yet
come or that it has passed is like someone who says that the time for
happiness has not yet come or that it has passed . Therefore , both young
and old must philosophize , the latter so that although old he may stay
young in good things owing to gratitude for what has occurred , the
former so that although young he too may be like an old man owing to his
lack of fear of what is to come . Therefore , one must practise the things
which produce happiness , since if that is present we have everything and
if it is absent we do everything in order to have it
Do and practise what I constantly told you to do , believing these
to be the elements of living well . First , believe that god is an indestruct
-
ible and blessed animal , in accordance with the general conception of god
commonly held , and do not ascribe to god anything foreign to his inde
-
structibility or repugnant to his blessedness . Believe of him everything
which is able to preserve his blessedness and indestructibility . For gods
do exist , since we have clear knowledge of them . But they are not such as
the many believe them to be . For they do not adhere to their own views
about the gods . The man who denies the gods of the many is not impi
The extant letters
ous , but rather he who ascribes to the gods the opinions of the many .
For the pronouncements of the many about the gods are not basic
grasps but false suppositions . Hence come the greatest harm from
the gods to bad men and the greatest benefits [ to the good ] . For the
gods always welcome men who are like themselves , being congenial
to their own virtues and considering that whatever is not such is uncongenial .
Get used to believing that death is nothing to us . For all good and
bad consists in sense-experience , and death is the privation of sense-
experience . Hence , a correct knowledge of the fact that death is nothing
to us makes the mortality of life a matter for contentment , not by adding
a limitless time [ to life ] but by removing the longing for immortality .
For there is nothing fearful in life for one who has grasped that there is
nothing fearful in the absence of life . Thus , he is a fool who says that he
fears death not because it will be painful when present but because it
is painful when it is still to come . For that which while present causes no
distress causes unnecessary pain when merely anticipated . So death ,
the most frightening of bad things , is nothing to us ; since when we exist ,
death is not yet present , and when death is present , then we do not exist .
Therefore , it is relevant neither to the living nor to the dead , since it does
not affect the former , and the latter do not exist . But the many sometimes
flee death as the greatest of bad things and sometimes choose it as a
relief from the bad things in life .
Let no one delay in the study of philosophy while he is young , and when he is old , let him not become weary of the study . For no man can ever find the time unsuitable or too late to study the health of his soul .

And he who asserts either that it is too soon to study philosophy , or that the hour is passed , is like a man who would say that the time has not yet come to be happy , or that it is too late to be happy .

So both the young and the old must study philosophy that as one grows old he may be young in the blessings that come from the grateful recollection of those good things that have passed , and that even in youth he may have the wisdom of age , since he will know no fear of what is to come . It is necessary for us , then , to meditate on the things which produce happiness , since if happiness is present we have everything , and when happiness is absent we do everything with a view to possess it .

Now , I will repeat to you those things that I have constantly recommended to you , and I would have you do and practice them , as they are the elements of living well :

First of all , believe that a god is an incorruptible and happy being , just as Nature has commonly implanted the notion in the minds of men . But attach to your theology nothing which is inconsistent with incorruptibility or with happiness , and believe that a god possesses everything which is necessary to preserve its own nature .

Indeed the gods do exist , and Nature gives to us a degree of knowledge of them . But gods are not of the character which most people attribute to them , and the conception of the gods held by most people is far from pure . It is not the man who discards the gods believed in by the many who is impious , but he who applies to the gods the false opinions that most people entertain about them . For the assertions of most people about the gods are not true intuitions given to them by Nature , but false opinions of their own , such as the idea that gods send misfortune to the wicked and blessings to the good . False opinions such as these arise because men think of the gods as if they had human qualities , and men do not understand that the gods have virtues that are different from their own .

Next , accustom yourself to think that death is a matter with which we are not at all concerned . This is because all good and all evil come to us through sensation , and death brings the end of all our sensations . The correct understanding that death is no concern of ours allows us to take pleasure in our mortal lives , not because it adds to life an infinite span of time , but because it relieves us of the longing for immortality as a refuge from the fear of death . For there can be nothing terrible in living for a man who rightly comprehends that there is nothing terrible in ceasing to live

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English & Greek Trans 1 (Epicurus)

Jimmy Harrington /
English
Ἑλληνική Transliterate
122 :
Let no one delay the study of philosophy while young nor weary
of it when old . For no one is either too young or too old for the health of
the soul . He who says either that the time for philosophy has not yet
come or that it has passed is like someone who says that the time for
happiness has not yet come or that it has passed . Therefore , both young
and old must philosophize , the latter so that although old he may stay
young in good things owing to gratitude for what has occurred , the
former so that although young he too may be like an old man owing to his
lack of fear of what is to come . Therefore , one must practise the things
which produce happiness , since if that is present we have everything and
if it is absent we do everything in order to have it .

123 :
Do and practise what I constantly told you to do , believing these
to be the elements of living well . First , believe that god is an indestructible and blessed animal , in accordance with the general conception of god commonly held , and do not ascribe to god anything foreign to his indestructibility or repugnant to his blessedness . Believe of him everything which is able to preserve his blessedness and indestructibility . For gods do exist , since we have clear knowledge of them . But they are not such as the many believe them to be . For they do not adhere to their own views about the gods . The man who denies the gods of the many is not impious , but rather he who ascribes to the gods the opinions of the many .

124 :
For the pronouncements of the many about the gods are not basic
grasps but false suppositions . Hence come the greatest harm from
the gods to bad men and the greatest benefits [ to the good ] . For the
gods always welcome men who are like themselves , being congenial
to their own virtues and considering that whatever is not such is uncongenial .
Get used to believing that death is nothing to us . For all good and
bad consists in sense-experience , and death is the privation of sense-
experience . Hence , a correct knowledge of the fact that death is nothing
to us makes the mortality of life a matter for contentment , not by adding
a limitless time [ to life ] but by removing the longing for immortality .
122 :
μήτε νέος τις ὢν μελλέτω φιλοσοφεῖν , μήτε γέρων ὑπάρχων κοπιάτω φιλοσοφῶν . οὔτε γὰρ ἄωρος οὐδείς ἐστιν οὔτε πάρωρος πρὸς τὸ κατὰ ψυχὴν ὑγιαῖνον . δὲ λέγων μήπω τοῦ φιλοσοφεῖν ὑπάρχειν ὥραν παρεληλυθέναι τὴν ὥραν , ὅμοιός ἐστιν τῷ λέγοντι πρὸς εὐδαιμονίαν μὴ παρεῖναι τὴν ὥραν μηκέτι εἶναι . ὥστε φιλοσοφητέον καὶ νέῳ καὶ γέροντι , τῷ μὲν ὅπως γηράσκων νεάζῃ τοῖς ἀγαθοῖς διὰ τὴν χάριν τῶν γεγονότων , τῷ δὲ ὅπως νέος ἅμα καὶ παλαιὸς διὰ τὴν ἀφοβίαν τῶν μελλόντων · μελετᾶν οὖν χρὴ τὰ ποιοῦντα τὴν εὐδαιμονίαν , εἴπερ παρούσης μὲν αὐτῆς πάντα ἔχομεν , ἀπούσης δέ πάντα πράττομεν εἰς τὸ ταύτην ἔχειν .

123 :
δέ σοι συνεχῶς παρήγγελλον , ταῦτα καὶ πρᾶττε καὶ μελέτα , στοιχεῖα τοῦ καλῶς ζῆν ταῦτ’ εἶναι διαλαμβάνων .
πρῶτον μὲν τὸν θεὸν ζῷον ἄφθαρτον καὶ μακάριον νομίζων , ὡς κοινὴ τοῦ θεοῦ νόησις ὑπεγράφη , μηθὲν μήτε τῆς ἀφθαρσίας ἀλλότριον μήτε τῆς μακαριότητος ἀνοίκειον αὐτῷ πρόσαπτε · πᾶν δὲ τὸ φυλάττειν αὐτοῦ δυνάμενον τὴν μετὰ ἀφθαρσίας μακαριότητα περὶ αὐτὸν δόξαζε . θεοὶ μὲν γὰρ εἰσίν · ἐναργὴς γὰρ αὐτῶν ἐστιν γνῶσις · οἵους δ’ αὐτοὺς < οἱ > πολλοὶ νομίζουσιν , οὐκ εἰσιν · οὐ γὰρ φυλάττουσιν αὐτοὺς οἵους νομίζουσιν . ἀσεβὴς δὲ οὐχ τοὺς τῶν πολλῶν θεοὺς ἀναιρῶν , ἀλλ’ τὰς τῶν πολλῶν δόξας θεοῖς προσάπτων .

124 :
οὐ γὰρ προλήψεις εἰσίν ἀλλ’ ὑπολήψεις ψευδεῖς αἱ τῶν πολλῶν ὑπὲρ θεῶν ἀποφάσεις . ἒνθεν αἱ μέγισται βλάβαι ἐκ θεῶν ἐπάγονται καὶ ὠφέλειαι . ταῖς γὰρ ἰδίαις οἰκειούμενοι διὰ παντὸς ἀρεταῖς τοὺς ὁμοίους ἀποδέχονται , πᾶν τὸ μὴ τοιοῦτον ὡς ἀλλότριον νομίζοντες .
συνέθιζε δὲ ἐν τῷ νομίζειν μηδὲν πρὸς ἡμᾶς εἶναι τὸν θάνατον ἐπεὶ πᾶν ἀγαθὸν καὶ κακὸν ἐν αἰσθήσει · στέρησις δέ ἐστιν αἰσθήσεως θάνατος . ὅθεν γνῶσις ὀρθὴ τοῦ μηθὲν εἶναι πρὸς ἡμᾶς τὸν θάνατον ἀπολαυστὸν ποιεῖ τὸ τῆς ζωῆς θνητόν , οὐκ ἄπειρον προστιθεῖσα χρόνον , ἀλλὰ τὸν τῆς ἀθανασίας ἀφελομένη πόθον .



( 432 ) 97% ENG
( 12 ) 3% ENG - GRC

( 8 ) 2% ENG - GRC
( 323 ) 98% GRC

Allignment pt 1/2 Epicurus

Jimmy Harrington /
  • Created on 2019-12-04 17:37:02
  • Modified on 2019-12-11 23:06:17
  • Aligned by Jimmy Harrington
Ἑλληνική Transliterate
English
[ 122 ]
Μήτε νέος τις ὢν μελλέτω φιλοσοφεῖν͵ μήτε γέρων ὑπάρχων κοπιάτω φιλοσοφῶν . οὔτε γὰρ ἄωρος οὐδείς ἐστιν οὔτε πάρωρος πρὸς τὸ κατὰ ψυχὴν ὑγιαῖνον . δὲ λέγων μήπω τοῦ φιλοσοφεῖν ὑπάρχειν ὥραν παρεληλυθέναι τὴν ὥραν ὅμοιός ἐστι τῷ λέγοντι πρὸς εὐδαιμονίαν μὴ παρεῖναι τὴν ὥραν μηκέτι εἶναι . ὥστε φιλοσοφητέον καὶ νέῳ καὶ γέροντι͵ τῷ μὲν ὅπως γηράσκων νεάζῃ τοῖς ἀγαθοῖς διὰ τὴν χάριν τῶν γεγονότων͵ τῷ δὲ ὅπως νέος ἅμα καὶ παλαιὸς διὰ τὴν ἀφοβίαν τῶν μελλόντων · μελετᾶν οὖν χρὴ τὰ ποιοῦντα τὴν εὐδαιμονίαν͵ εἴπερ παρούσης μὲν αὐτῆς πάντα ἔχομεν͵ ἀπούσης δὲ πάντα πράττομεν εἰς τὸ ταύτην ἔχειν .

[ 123 ]
δέ σοι συνεχῶς παρήγγελλον͵ ταῦτα καὶ πρᾶττε καὶ μελέτα͵ στοιχεῖα τοῦ καλῶς ζῆν ταῦτ΄ εἶναι διαλαμβάνων . Πρῶτον μὲν τὸν θεὸν ζῷον ἄφθαρτον καὶ μακάριον νομίζων͵ ὡς κοινὴ τοῦ θεοῦ νόησις ὑπεγράφη͵ μηθὲν μήτε τῆς ἀφθαρσίας ἀλλότριον μήτε τῆς μακαριότητος ἀνοίκειον αὐτῷ πρόσαπτε · πᾶν δὲ τὸ φυλάττειν αὐτοῦ δυνάμενον τὴν μετὰ ἀφθαρσίας μακαριότητα περὶ αὐτὸν δόξαζε . θεοὶ μὲν γὰρ εἰσίν · ἐναργὴς γὰρ αὐτῶν ἐστιν γνῶσις · οἵους δ΄ αὐτοὺς οἱ πολλοὶ νομίζουσιν͵ οὐκ εἰσίν · οὐ γὰρ φυλάττουσιν αὐτοὺς οἵους νομίζουσιν . ἀσεβὴς δὲ οὐχ τοὺς τῶν πολλῶν θεοὺς ἀναιρῶν͵

[ 124 ]
ἀλλ΄ τὰς τῶν πολλῶν δόξας θεοῖς προσάπτων . οὐ γὰρ προλήψεις εἰσὶν ἀλλ΄ ὑπολήψεις ψευδεῖς αἱ τῶν πολλῶν ὑπὲρ θεῶν ἀποφάσεις . ἔνθεν αἱ μέγισται βλάβαι αἴτιαι τοῖς κακοῖς ἐκ θεῶν ἐπάγονται καὶ ὠφέλειαι . ταῖς γὰρ ἰδίαις οἰκειούμενοι διὰ παντὸς ἀρεταῖς τοὺς ὁμοίους ἀποδέχονται͵ πᾶν τὸ μὴ τοιοῦτον ὡς ἀλλότριον νομίζοντες . Συνέθιζε δὲ ἐν τῷ νομίζειν μηδὲν πρὸς ἡμᾶς εἶναι τὸν θάνατον ἐπεὶ πᾶν ἀγαθὸν καὶ κακὸν ἐν αἰσθήσει · στέρησις δέ ἐστιν αἰσθήσεως θάνατος . ὅθεν γνῶσις ὀρθὴ τοῦ μηθὲν εἶναι πρὸς ἡμᾶς τὸν θάνατον ἀπολαυστὸν ποιεῖ τὸ τῆς ζωῆς θνητόν͵ οὐκ ἄπειρον προστιθεῖσα χρόνον͵ ἀλλὰ τὸν τῆς ἀθανασίας ἀφελομένη πόθον .

[ 125 ] οὐθὲν γάρ ἐστιν ἐν τῷ ζῆν δεινὸν τῷ κατειληφότι γνησίως τὸ μηδὲν ὑπάρχειν ἐν τῷ μὴ ζῆν δεινόν . ὥστε μάταιος λέγων δεδιέναι τὸν θάνατον οὐχ ὅτι λυπήσει παρών͵ ἀλλ΄ ὅτι λυπεῖ μέλλων . γὰρ παρὸν οὐκ ἐνοχλεῖ͵ προσδοκώμενον κενῶς λυπεῖ . τὸ φρικωδέστατον οὖν τῶν κακῶν θάνατος οὐθὲν πρὸς ἡμᾶς͵ ἐπειδήπερ ὅταν μὲν ἡμεῖς ὦμεν͵ θάνατος οὐ πάρεστιν͵ ὅταν δὲ θάνατος παρῇ͵ τόθ΄ ἡμεῖς οὐκ ἐσμέν . οὔτε οὖν πρὸς τοὺς ζῶντάς ἐστιν οὔτε πρὸς τοὺς τετελευτηκότας͵ ἐπειδήπερ περὶ οὓς μὲν οὐκ ἔστιν͵ οἳ δ΄ οὐκέτι εἰσίν . Ἀλλ΄ οἱ πολλοὶ τὸν θάνατον ὁτὲ μὲν ὡς μέγιστον τῶν κακῶν φεύγουσιν͵ ὁτὲ δὲ ὡς ἀνάπαυσιν τῶν ἐν τῷ ζῆν ( κακῶν αἱροῦνται . δὲ σοφὸς οὔτε παραιτεῖται τὸ ζῆν ) [ 126 ] οὔτε φοβεῖται τὸ μὴ ζῆν · οὔτε γὰρ αὐτῷ προσίσταται τὸ ζῆν οὔτε δοξάζει κακὸν εἶναί τι τὸ μὴ ζῆν . ὥσπερ δὲ τὸ σιτίον οὐ τὸ πλεῖον πάντως ἀλλὰ τὸ ἥδιστον αἱρεῖται͵ οὕτω καὶ χρόνον οὐ τὸν μήκιστον ἀλλὰ τὸν ἥδιστον καρπίζεται . δὲ παραγγέλλων τὸν μὲν νέον καλῶς ζῆν͵ τὸν δὲ γέροντα καλῶς καταστρέφειν͵ εὐήθης ἐστὶν οὐ μόνον διὰ τὸ τῆς ζωῆς ἀσπαστόν͵ ἀλλὰ καὶ διὰ τὸ τὴν αὐτὴν εἶναι μελέτην τοῦ καλῶς ζῆν καὶ τοῦ καλῶς ἀποθνῄσκειν . πολὺ δὲ χείρων καὶ λέγων καλὸν μὲν μὴ φῦναι͵
φύντα δ΄ ὅπως ὤκιστα πύλας Ἀίδαο περῆσαι
[ 122 ]
Let no one delay the study of philosophy while young nor weary of it when old . For no one is either too young or too old for the health of the soul . He who says either that the time for philosophy has not yet come or that it has passed is like someone who says that the time for happiness has not yet come or that it has passed . Therefore , both young and old must philosophize , the latter so that although old he may stay young in good things owing to gratitude for what has occurred , the former so that although young he too may be like an old man owing to his lack of fear of what is to come . Therefore , one must practise the things which produce happiness , since if that is present we have everything and if it is absent we do everything in order to have it .

[ 123 ]
Do and practise what I constantly told you to do , believing these to be the elements of living well . First , believe that god is an indestructible and blessed animal , in accordance with the general conception of god commonly held , and do not ascribe to god anything foreign to his indestructibility or repugnant to his blessedness . Believe of him everything which is able to preserve his blessedness and indestructibility . For gods do exist , since we have clear knowledge of them . But they are not such as the many believe them to be . For they do not adhere to their own views about the gods . The man who denies the gods of the many is not impious , but rather he who ascribes to the gods the opinions of the many .

[ 124 ]
For the pronouncements of the many about the gods are not basic grasps but false suppositions . Hence come the greatest harm from the gods to bad men and the greatest benefits [ to the good ] . For the gods always welcome men who are like themselves , being congenial to their own virtues and considering that whatever is not such is uncongenial . Get used to believing that death is nothing to us . For all good and bad consists in sense-experience , and death is the privation of sense-experience . Hence , a correct knowledge of the fact that death is nothing to us makes the mortality of life a matter for contentment , not by adding a limitless time [ to life ] but by removing the longing for immortality .

[ 125 ]
For there is nothing fearful in life for one who has grasped that there is nothing fearful in the absence of life . Thus , he is a fool who says that he fears death not because it will be painful when present but because it is painful when it is still to come . For that which while present causes no distress causes unnecessary pain when merely anticipated . So death , the most frightening of bad things , is nothing to us ; since when we exist , death is not yet present , and when death is present , then we do not exist . Therefore , it is relevant neither to the living nor to the dead , since it does not affect the former , and the latter do not exist . But the many sometimes flee death as the greatest of bad things and sometimes choose it as a relief from the bad things in life .

( 232 ) 42% GRC
( 319 ) 58% GRC - ENG

( 419 ) 68% GRC - ENG
( 193 ) 32% ENG

Letter on Happiness pt. 2/2

Jimmy Harrington /
  • Created on 2019-12-11 02:25:13
  • Modified on 2019-12-14 05:20:34
  • Aligned by Jimmy Harrington
Ἑλληνική Transliterate
English
[ 122 ]
Μήτε νέος τις ὢν μελλέτω φιλοσοφεῖν͵ μήτε γέρων ὑπάρχων κοπιάτω φιλοσοφῶν . οὔτε γὰρ ἄωρος οὐδείς ἐστιν οὔτε πάρωρος πρὸς τὸ κατὰ ψυχὴν ὑγιαῖνον . δὲ λέγων μήπω τοῦ φιλοσοφεῖν ὑπάρχειν ὥραν παρεληλυθέναι τὴν ὥραν ὅμοιός ἐστι τῷ λέγοντι πρὸς εὐδαιμονίαν μὴ παρεῖναι τὴν ὥραν μηκέτι εἶναι . ὥστε φιλοσοφητέον καὶ νέῳ καὶ γέροντι͵ τῷ μὲν ὅπως γηράσκων νεάζῃ τοῖς ἀγαθοῖς διὰ τὴν χάριν τῶν γεγονότων͵ τῷ δὲ ὅπως νέος ἅμα καὶ παλαιὸς διὰ τὴν ἀφοβίαν τῶν μελλόντων · μελετᾶν οὖν χρὴ τὰ ποιοῦντα τὴν εὐδαιμονίαν͵ εἴπερ παρούσης μὲν αὐτῆς πάντα ἔχομεν͵ ἀπούσης δὲ πάντα πράττομεν εἰς τὸ ταύτην ἔχειν .

[ 123 ]
δέ σοι συνεχῶς παρήγγελλον͵ ταῦτα καὶ πρᾶττε καὶ μελέτα͵ στοιχεῖα τοῦ καλῶς ζῆν ταῦτ΄ εἶναι διαλαμβάνων . Πρῶτον μὲν τὸν θεὸν ζῷον ἄφθαρτον καὶ μακάριον νομίζων͵ ὡς κοινὴ τοῦ θεοῦ νόησις ὑπεγράφη͵ μηθὲν μήτε τῆς ἀφθαρσίας ἀλλότριον μήτε τῆς μακαριότητος ἀνοίκειον αὐτῷ πρόσαπτε · πᾶν δὲ τὸ φυλάττειν αὐτοῦ δυνάμενον τὴν μετὰ ἀφθαρσίας μακαριότητα περὶ αὐτὸν δόξαζε . θεοὶ μὲν γὰρ εἰσίν · ἐναργὴς γὰρ αὐτῶν ἐστιν γνῶσις · οἵους δ΄ αὐτοὺς οἱ πολλοὶ νομίζουσιν͵ οὐκ εἰσίν · οὐ γὰρ φυλάττουσιν αὐτοὺς οἵους νομίζουσιν . ἀσεβὴς δὲ οὐχ τοὺς τῶν πολλῶν θεοὺς ἀναιρῶν͵

[ 124 ]
ἀλλ΄ τὰς τῶν πολλῶν δόξας θεοῖς προσάπτων . οὐ γὰρ προλήψεις εἰσὶν ἀλλ΄ ὑπολήψεις ψευδεῖς αἱ τῶν πολλῶν ὑπὲρ θεῶν ἀποφάσεις . ἔνθεν αἱ μέγισται βλάβαι αἴτιαι τοῖς κακοῖς ἐκ θεῶν ἐπάγονται καὶ ὠφέλειαι . ταῖς γὰρ ἰδίαις οἰκειούμενοι διὰ παντὸς ἀρεταῖς τοὺς ὁμοίους ἀποδέχονται͵ πᾶν τὸ μὴ τοιοῦτον ὡς ἀλλότριον νομίζοντες . Συνέθιζε δὲ ἐν τῷ νομίζειν μηδὲν πρὸς ἡμᾶς εἶναι τὸν θάνατον ἐπεὶ πᾶν ἀγαθὸν καὶ κακὸν ἐν αἰσθήσει · στέρησις δέ ἐστιν αἰσθήσεως θάνατος . ὅθεν γνῶσις ὀρθὴ τοῦ μηθὲν εἶναι πρὸς ἡμᾶς τὸν θάνατον ἀπολαυστὸν ποιεῖ τὸ τῆς ζωῆς θνητόν͵ οὐκ ἄπειρον προστιθεῖσα χρόνον͵ ἀλλὰ τὸν τῆς ἀθανασίας ἀφελομένη πόθον .

[ 125 ] οὐθὲν γάρ ἐστιν ἐν τῷ ζῆν δεινὸν τῷ κατειληφότι γνησίως τὸ μηδὲν ὑπάρχειν ἐν τῷ μὴ ζῆν δεινόν . ὥστε μάταιος λέγων δεδιέναι τὸν θάνατον οὐχ ὅτι λυπήσει παρών͵ ἀλλ΄ ὅτι λυπεῖ μέλλων . γὰρ παρὸν οὐκ ἐνοχλεῖ͵ προσδοκώμενον κενῶς λυπεῖ . τὸ φρικωδέστατον οὖν τῶν κακῶν θάνατος οὐθὲν πρὸς ἡμᾶς͵ ἐπειδήπερ ὅταν μὲν ἡμεῖς ὦμεν͵ θάνατος οὐ πάρεστιν͵ ὅταν δὲ θάνατος παρῇ͵ τόθ΄ ἡμεῖς οὐκ ἐσμέν . οὔτε οὖν πρὸς τοὺς ζῶντάς ἐστιν οὔτε πρὸς τοὺς τετελευτηκότας͵ ἐπειδήπερ περὶ οὓς μὲν οὐκ ἔστιν͵ οἳ δ΄ οὐκέτι εἰσίν . Ἀλλ΄ οἱ πολλοὶ τὸν θάνατον ὁτὲ μὲν ὡς μέγιστον τῶν κακῶν φεύγουσιν͵ ὁτὲ δὲ ὡς ἀνάπαυσιν τῶν ἐν τῷ ζῆν ( κακῶν αἱροῦνται . δὲ σοφὸς οὔτε παραιτεῖται τὸ ζῆν )
[ 122 ]
Let no one when young delay to study philosophy , nor
when he is old grow weary of his study . For no one can
come too early or too late to secure the health of his soul .
And the man who says that the age for philosophy has either
not yet come or has gone by is like the man who says that
the age for happiness is not yet come to him , or has passed
away . Wherefore both when young and old a man must
study philosophy , that as he grows old he may be young in
blessings through the grateful recollection of what has been ,
and that in youth he may be old as well , since he will know
no fear of what is to come . We must then meditate on the
things that make our happiness , seeing that when that is
with us we have all , but when it is absent we do all to win it .

[ 123 ]
The things that I used unceasingly to commend to you ,
these do and practice , considering them to be the first principles of the good life . First of all believe that god is a being
immortal and blessed , even as the common idea of a god is
engraved on men’s minds , and do not assign to him anything
alien to his immortality or ill-suited to his blessedness : but
believe about him everything that can uphold his blessedness
and immortality . For gods there are , since the knowledge of
them is by clear vision . But they are not such as the many
believe them to be : for indeed they do not consistently represent them as they believe them to be . And the impious man is
not he who denies the gods of the many , but he who attaches
to the gods the beliefs of the many . For the statements of the
many about the gods are not conceptions derived from sensation , but false suppositions , according to which the greatest
misfortunes befall the wicked and the greatest blessings the
good by the gift of the gods . For men being accustomed always to their own virtues welcome those like themselves , but
regard all that is not of their nature as alien .

[ 124 ]
Become accustomed to the belief that death is nothing
to us . For all good and evil consists in sensation , but death
is deprivation of sensation . And therefore a right understanding that death is nothing to us makes the mortality of
life enjoyable , not because it adds to it an infinite span of
time , but because it takes away the craving for immortality .
For there is nothing terrible in life for the man who has truly
comprehended that there is nothing terrible in not living . So
that the man speaks but idly who says that he fears death not
because it will be painful when it comes , but because it is
painful in anticipation . For that which gives no trouble
when it comes , is but an empty pain in anticipation . So
death , the most terrifying of ills , is nothing to us , since so
long as we exist , death is not with us ; but when death
comes , then we do not exist . It does not then concern either
the living or the dead , since for the former it is not , and the
latter are no more .

[ 125 ]
But the many at one moment shun death as the greatest
of evils , at another yearn for it as a respite from the evils in
life . But the wise man neither seeks to escape life nor fears
the cessation of life , for neither does life offend him nor
does the absence of life seem to be any evil . And just as
with food he does not seek simply the larger share and nothing else , but rather the most pleasant , so he seeks to enjoy
not the longest period of time , but the most pleasant .

( 154 ) 34% GRC
( 295 ) 66% GRC - ENG

( 416 ) 58% GRC - ENG
( 298 ) 42% ENG