Philodemus - Fragments on Epicurus

Fragments drawn primarily from the Usener collection as presented at attalus.org. Fragment numbers (U-numbers) follow Usener’s numbering. Vol. Herc. = Volumina Herculanensia (the Herculaneum Papyri). Obbink references are to Dirk Obbink’s edition of Philodemus, On Piety.

Many fragments survive only as bare citations — the papyrus text is lost or too damaged to yield intelligible content. These are noted as such. Others preserve partial or complete quotations.

PHYSICS

On the Gods

U31 — Philodemus, On the Life of the Gods, Vol. Herc. 1, VI fr. 5:

Epicurus also gave definitions for these in the book On the Gods. Thus, whereas he also affirms that body and flesh are susceptible to decay, the assumption…

U32 — Philodemus, On Piety, Vol. Herc. 2, II.122 [p. 137.17 Gomperz] {Obbink I.7.190}:

And according to Epicurus in On the Gods, that which does not have in its nature the sensitive constitution is consistent with its divinity; and divine nature appears to be that which is not of the nature that partakes of pains (so that it necessarily creates many weaknesses).

U33 — Philodemus, On Piety, Vol. Herc. 2, II.104 [p. 122.13 Gomperz] {Obbink I.44.1258}:

… and to dispel what is foreign to its nature, and to marshal all its overpowering strength, nor in On the Gods does he say anything conflicting with one’s doing these things.

U34 — Philodemus, On Piety, Vol. Herc. 2, II.117 [p. 133.17 Gomperz] {Obbink I.14.381}:

… in his book On the Gods indisputably … not to consider among whole entities or …

[Fragmentary — papyrus damaged beyond completion]

On Holiness

U38 — Philodemus, On Piety, Vol. Herc. 2, II.104-105 [pp. 122- Gomperz] {Obbink I.44.1258 + I.40.1130}:

And in On Holiness he calls the life of perfection the most pleasant and most blessed, and instructs us to guard against all defilement, with our intellect comprehensively viewing the best psychosomatic dispositions, for the sake of fitting all that happens to us to blessedness. || …manner, on account of these things impiously does away with the whole notion of divinity together with the preservation of common beliefs, and that, as those who are said to be religious think, it hurls us into…

U39 — Philodemus, On Piety, Vol. Herc. 2, II.83 [p. 113.3 Gomperz] {Obbink I.8.205}:

And having written another book On Holiness, in it too he makes clear that not only that thing which exists indestructibly, but also (that which) continually exists in perfection as one and the same entity, are termed in the common usage “unified entities,” some of which entities are perfected out of the same elements and others from similar elements.

U40 — Philodemus, On Piety, Vol. Herc. 2, II.80 [p. 110.3 Gomperz] {Obbink I.13.350}:

For it is possible for beings constituted out of similarity for ever to have perfect happiness, since unified entities can be formed no less out of identical than out of similar elements and both kinds of entity are recognized by Epicurus as being exactly the same things, for example in his book On Holiness. The demonstration that this involves no contradiction may be passed over. Therefore he was wont to say that nature brought all these things to completion alike. And that for the most part they come…

On Nature

U84 — Philodemus, On Piety, Vol. Herc. 2, II.83 [p. 113.23 Gomperz] {Obbink I.8.225} — On Nature, Book 12:

And in the 12th book of On Nature he says that the earliest men arrived at conceptions of imperishable external entities.

U85 — Philodemus, On Piety, Vol. Herc. 2, II.106 [p. 124.1 Gomperz] — On Nature, Book 12:

[Note: The rendering of this fragment in Usener (as virtually the same as U88, but attributed to Book 12) has been abandoned by subsequent scholarship.]

U86 — Philodemus, On Piety, Vol. Herc. 2, II.120.3 [p. 135 Gomperz] {Obbink I.3.60} — On Nature, Book 12:

… if they inquire accurately, he says, he thinks that it is possible for their {divine} nature to exist even with many troubles surrounding it, and that it is possible even for many eternal and immortal gods to exist.

U87 — Philodemus, On Piety, Vol. Herc. 2, II.82 [p. 112 Gomperz] {Obbink I.19.5} — On Nature, Book 12:

…as in the 12th book, he also reproaches Prodicus, Diagoras, and Critias among others, saying that they rave like lunatics, and he likens them to Bacchant revelers, admonishing them not to trouble or disturb us.

U88 — Philodemus, On Piety, Vol. Herc. 2, II.106 [p. 124.6 Gomperz] {Obbink I.37.1053} — On Nature, Book 13:

In the 13th book he mentions the congeniality which a god feels for some and the alienation for others.

U91 — Philodemus, On Piety, Vol. Herc. 2, II.106 [p. 124.11 Gomperz] {Obbink I.37.1058} — On Nature, Book 35:

In Book 35, in addition to clarifying somewhat this benefit, he says that even on account of thinking…

[Fragmentary — papyrus breaks off]

On the Life of the Gods — Divine Speech and Language

U356 — Philodemus, On the Life of the Gods, Vol. Herc. 1, VI c. 13:

It must also be said that the gods speak, and that they entertain themselves with one another. Indeed, we would no longer believe that the gods are happy and incorruptible, if they did not speak and did not communicate with one another. On the contrary, they would be similar to mute men. In effect, just as we use our voice…

Cf. c. 14:

… and since for virtuous men, conversation with their equals is a source of inexpressible pleasure. And, by Zeus, it is necessary to uphold that they have a language like Greek, or not far from it, and we know that those who have become gods only used the Greek language.

CANONICS

U212 — Philodemus, Treatises, Vol. Herc. 2, I.126 [29 Diano]:

… bringing your letter and the reasoning which you had carried out concerning men who could see neither the analogy which obtains between the phenomena and the unseen {realities} nor the consistency which exists between the senses and the senses {realities} and again the counterfactuals, which also might be, in truth, the only…

[Fragment breaks off. Context is Epicurus writing to a correspondent about empirical inference — the core Epicurean epistemological method of reasoning from the observed to the unobserved.]

On Signs (De Signis / On Methods of Inference)

The following passages are translated by Long and Sedley (L&S-THP). The full surviving text of On Signs is preserved at 051-philodemus-inference.md in the De Lacy translation (1941).

On Signs 11.32–12.31 — The Similarity Method vs. the Elimination Method:

For granted that ‘If the first, then the second’ is true whenever ‘If not the second, not the first either’ is true, it does not therefore follow that only the Elimination Method is cogent. For ‘If not the second, not the first either’ comes out true sometimes in as much as, when the second is hypothetically eliminated, by its very elimination the first is eliminated too — as in ‘If there is motion, there is void’, since, when void is hypothetically eliminated, by its mere elimination motion will be eliminated too, so that such a case fits the elimination type — but sometimes not in this way but because of the very inconceivability of the first being, or being of this kind, but the second not being, or not being of this kind. For instance, ‘If Plato is a man, Socrates is a man too.’ For given that this is true, ‘If Socrates is not a man, Plato is not a man either’ comes out true as well, not because by the elimination of Socrates Plato is co-eliminated, but because it is impossible to conceive of Socrates not being a man but Plato being a man. And that belongs to the Similarity Method. (L&S-THP)

On Signs 34.29–36.17 — Establishing premises by induction; the smoke-and-fire example:

Those who attack sign-inference by similarity do not notice the difference between the aforementioned senses of ‘in so far as’, and how we establish the ‘in so far as’ premise, such as, for instance, that man in so far as he is man is mortal… For we establish the necessary connection of this with that from the very fact that it has been an observed concomitant of all the instances which we have encountered, especially as we have met a variety of animals belonging to the same type which while differing from each other in all respects share such-and-such common characteristics. Thus we say that man, in so far as and in that he is man, is mortal, because we have encountered a wide variety of men without ever finding any variation in this kind of accidental attribute, or anything that draws us towards the opposite view. So this is the method on which the establishment of the premise rests, both for this issue and for the others in which we apply the ‘in so far as’ and ‘in that’ construction — the peculiar connection being indicated by the fact that the one thing is the inseparable and necessary concomitant of the other. The same is not true in the case of what is established merely by the elimination of a sign. But even in these cases, it is the fact that all the instances which we have encountered have this as their concomitant that does the job of confirmation. For it is from the fact that all familiar moving objects, while having other differences, have it in common that their motion is through empty spaces, that we conclude the same to be without exception true also in things non-evident. And our reason for contending that if there is not, or has not been, fire, smoke should be eliminated, is that smoke has been seen in all cases without exception to be a secretion from fire. (6) Another error which they make is in not noticing our procedure of establishing that no obstacle arises through things evident. For the existence of chance and of that which depends on us is not sufficient ground for accepting the minimal swerves of atoms: it is necessary to show in addition that nothing else self-evident conflicts with the thesis. (L&S-THP)

ETHICS

On Piety — Worship, Prayer, and the Gods

U13 — Philodemus, On Piety, Vol. Herc. 2, II.110 [p. 128.5 Gomperz] {Obbink I.26.730} — referring to On Lifecourses, Book 2:

Furthermore, it will appear that Epicurus loyally observed all the forms of worship and enjoined his friends to observe them, not only because of the laws but for physical causes as well. For in On Lifecourses he says that to pray is natural for us, not because the gods would be hostile if we did not pray, but in order that, according to the understanding of beings surpassing in power and excellence, we may realize our fulfillments and social conformity with the laws.

U23 — Philodemus, On Piety, Vol. Herc. 2, II.106 [p. 124.18 Gomperz] {Obbink I.37.1061} — referring to On Destiny:

And in his book On Destiny there is an exposition concerning the assistance provided by them {the gods}.

U99 — Philodemus, On Piety, Vol. Herc. 2, II.107 [p. 125 Gomperz] {Obbink I.33.929}:

{Epicurus says,} “Even if there should be war, it would not be terrible, if the gods are propitious;” and to Polyaenus, that he has “lived and would continue to live a pure life with Matron himself, if the gods are propitious;” and to the same in the archonship of Charinus that “in friendship with these being friends …”

U100 — Philodemus, On Piety, Vol. Herc. 2, II.74-75 [pp. 104-105 Gomperz] {Obbink I.29.840}:

And in the archonship of Charinus and in that of Diotimus {286-285 BC} he warns against violating the covenant of the sacred festival table.

U104 — Philodemus, On Piety, Vol. Herc. 2, II.107 [p. 125 Gomperz] {Obbink I.33.944}:

And his brother, {Epicurus’ brother Neocles} an admirer and advanced student of his, says “it is necessary to piously distribute assistance from our money for the gods,” writing not to a layman but to Phyrson the Colophonian, a man [lesser] than no one in political affairs.

U142 — Philodemus, On Piety, Vol. Herc. 2, II.74.11 [p. 104 Gomperz] {Obbink I.29.820}:

Now it would be absurd to relate in addition that they thought it right to make use of oaths and epithets of the gods, since their philosophical writing is filled with them. But it is proper to say that he advised them to retain asseverations made by means of these and similar expressions, and above all to preserve those made by Zeus himself in the open manner, and not writing “by twin shoots!” {i.e., swearing oaths without stating by whom} or merely “it must be so.” Moreover to Colotes he took pains wi…

[Fragment breaks off]

U386 — Philodemus, On Piety, Vol. Herc. 2, II.76.1 [p. 106 Gomperz] {Obbink I.27.754}:

… he says that as being both the greatest thing, and that which as it were excels in sovereignty, it possesses everything: for every wise man holds pure and holy beliefs about the divine and has understood that this nature is great and august. And it is particularly at festivals that he, progressing to an understanding of it, through having its name the whole time on his lips, embraces with conviction more seriously ……

Philodemus, On Music, Vol. Herc. 1, I c.4,6:

Now, these very important things may still be said at the present: that the divine does not need any honor; for us, nevertheless, it’s natural to honor it, above all, with pious convictions, even through the rites of national tradition, each according to his proper part.

Philodemus, On the Life of the Gods, Vol. Herc. 1, VI col. 1:

… to the gods, and he admires their nature and their condition and tries to approach them and, so to speak, yearns to touch them and to be together with them; and he calls Sages “friends of the gods” and the gods “friends of Sages.”

U387 — Philodemus, On Piety, Vol. Herc. 2, II.108.9 [p. 126 Gomperz] {Obbink I.31.880}:

Again, he says, “let us sacrifice to the gods piously and well, as is appropriate, and let us do everything well according to the laws. But let us do so not disturbing them at all with our opinions on the topic of those who are best and most majestic; again, we say that it is even right to do this on the basis of the opinion which I was discussing. For in this way, by Zeus, it is possible for a mortal nature to live like Zeus, as it appears.”

U155 — Philodemus, On Piety, Vol. Herc. 2, II.120 [p. 135 Gomperz]:

[Citation only — no surviving text]

U157 — Philodemus, On Piety, Vol. Herc. 2, II.75.25 [p. 105 Gomperz] {Obbink I.30.865}:

Moreover, in his letter to Polyaenus he says that one should join in the celebration of the festival of the Anthesteria. For one must remember the gods … of many …

[Fragment breaks off]

U169 — Philodemus, On Piety, Vol. Herc. 2, II.109.3 [p. 127 Gomperz] {Obbink I.28.785}:

… of some things better than by effectively preserving one’s conceptions of the gods during certain times. And not only did he teach these things but also by his very deeds he is found to have taken part in all the traditional festivals and sacrifices. In the archonship of Aristonymus {289-288 BC}, for instance, writing to Phyrson about a countryman of his, Theodotus, he says that he shared in all the festivals …, and that while he was joining in celebrating the festival of the Choes and t…

[Fragment breaks off]

On Frank Criticism — Friendship and Philosophical Community

U16 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 20 — referring to Against Democritus:

… treating with moderate words, because of their eagerness and their benefit to us, if they were able, and further because of the pardon meted out for the things in which they slipped up, as Epicurus consistently maintains both in his book Against Democritus and against Heraclides in …

U118 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 73:

…to admonish {him}, since he is suitably disposed, just as Epicurus made certain reproaches against Apollonides, in such a way that, even in accusing him of these things, <provided he was truthful, he persuaded others to acknowledge {them} as their own, and may things, even if, being great men, they impugned as having suffered {them} undeservedly and, citing a rather Cynic-like rejoinder…>

U129 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 72 — on the letter to Idomeneus:

(therefore even Epicurus writes to Idomeneus that he prays to live up to this point). And he will point out how many came to ruin badly, bereft of everything because of such a disposition to converse with frankness with certain people, and <he will assent> to all that we, having applied, <transfer>…

U140 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 9:

… in general such and such of their (sc. the students’) errors and what Epicurus learns from Leontium he will {hypothetically} ascribe to Colotes. Since the wise man will also sometimes transfer to himself an intemperate error, {saying} that it occurred in his youth…

U144 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 9:

[= U140, same passage]

U152 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment VI — on the letter to Leonteus/Mys:

he will be frank with the one who has erred and even with him who responds with bitterness. Therefore, Epicurus too, when Leonteus, because of Pythocles, did not admit belief in gods, reproached Pythocles in moderation, and wrote to him the so-called “famous letter,” taking his point of departure from Pythocles…

U170 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 49 — on Polyaenus and Heraclides:

… that Heraclides {Usener renders “Carmides”} is praised because, deeming the censures for the things that would be revealed to be less {important} than their benefit, he disclosed to Epicurus his errors. Polyaenus too was such a man, who indeed, when Apollonides was remiss, would go to Epicurus…

U545 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 55:

… and they present for frank criticism what concerns themselves in the presence of the students, to be put before Epicurus and for the sake of correction. Nevertheless, if it is pleasing to someone, let it be said: “Why is it that the purifier of everyone {i.e., Epicurus} for the sake of correction of the errors arising from foolishness, would not present even one …” {sc., perhaps, “…of his errors as an example”}

U547 — Philodemus, On Frank Criticism, Vol. Herc. 1, V.2, fragment 45:

And the overall and most important thing is, we shall obey Epicurus, according to whom we have chosen to live, as even…

[Fragment breaks off]

Wealth and Economy

U42 — Philodemus, On Wealth, Vol. Herc. 2, III.101:

[Citation only — no surviving text. Cf. Cicero, On End-Goals II.17.55: “According to your {Epicurean} school, it is right to try to get money even at some risk; for money procures many very delightful pleasures.”]

U43 — Philodemus, On Wealth, Vol. Herc. 2, III.98:

[Citation only — no surviving text]

U44 — Philodemus, On Wealth, Vol. Herc. 2, III.91:

[Citation only — no surviving text]

U45 — Philodemus, On Wealth, Vol. Herc. 2, III.96:

[Citation only — no surviving text]

U97 — Philodemus, On Wealth, Vol. Herc. 2, III.85 — from a letter under the Archonship of Charinus:

Then, under Charinus, … all … and poverty is not … to changing … will be brought.

[Heavily damaged]

U103 — Philodemus, On Wealth, Vol. Herc. 2, III.89:

[Citation only — no surviving text]

U108 — Philodemus, On Wealth, Vol. Herc. 2, III.89:

[Citation only — no surviving text]

U154 — Philodemus, On Wealth, Vol. Herc. 2, III.87:

[Citation only — no surviving text]

U159 — Philodemus, On Wealth, Vol. Herc. 2, III.85:

[Citation only — no surviving text]

U216 — Philodemus, On Vices and Virtues, 1.IX, Vol. Herc. 1, III c.27.20 [= Oxon. I.104; p. 64.5 Goettl.]:

Now if someone reproaches us because we write about economy, that would be enough for us, together with Epicurus and Metrodorus, who give advice and exhortations on household management in a particularly accurate way, albeit with minimal details.

Letters and Personal Conduct

U96 — Philodemus, On Epicurus, Vol. Herc. 2, VI.107, fragment 2:

… Under Charinus …

[Fragmentary — context lost]

U101 — Philodemus, Treatises, Vol. Herc. 2, I.114 — under the Archonship of Olympiodorus {294-292 BC}:

[Citation only — no surviving text]

U102 — Philodemus, Treatises, Vol. Herc. 2, I.129 — under the Archonship of Euthius {284-283 BC}:

[Citation only — no surviving text]

U109 — Philodemus, Treatises, Vol. Herc. 2, I.110:

[Citation only — no surviving text]

U127 — Philodemus, Treatises, Vol. Herc. 2, I.111 — letter to Themista, under the Archonship of Philippus {292-291 BC}:

To Themista, during the Archonship of Philippus.

[Citation only — heading preserved, text lost]

U137 — Philodemus, Treatises, Vol. Herc. 2, I.125.9 — letter to Idomeneus:

And to Idomeneus, then: … to this …

[Heavily damaged]

U139 — Philodemus, Vol. Herc. 2, I.125 — letter to Craterus:

And to the same Craterus, he writes … to be at Mithres.

[Heavily damaged]

U149 — Philodemus, Vol. Herc. 2, I.125:

[Citation only — no surviving text]

U150 — Philodemus, Vol. Herc. 2, I.125:

[Citation only — no surviving text]

U151 — Philodemus, Treatises, Vol. Herc. 2, I.127:

[Citation only — no surviving text]

U153 — Philodemus, Vol. Herc. 2, I.111:

[Citation only — no surviving text]

U168 — Philodemus, Vol. Herc. 2, I.122:

[Citation only — no surviving text]

U177 — Philodemus, Vol. Herc. 2, I.128 [31 Diano] — letter written near Epicurus’ death:

As I write this, it is the seventh day that I have been unable to urinate and have had pains of the kind which lead to death. So, if anything should happen, take care of Metrodorus’ children for four or five years, spending no more on them than you now spend on me in a year.

U180 — Philodemus, Vol. Herc. 2, I.116:

.. of the difference relating to the good, for which reasons Epicurus proclaimed himself the supreme monarch, or at least considered himself residing principally with Athena, where they live [in envy?] of the philosophers.

[Damaged — context uncertain]

U184 — Philodemus, Treatises, Vol. Herc. 2, I.127:

“The only contribution I require is that which … ordered the disciples to send me, even if they are among the Hyperboreans. I wish to receive from each of you two hundred and twenty drachmae a year and no more.” And in another letter: “Ctesippus brought me the annual tribute, which was sent on behalf of your father and you yourself.”

U185 — Philodemus, Treatises, Vol. Herc. 2, I.118:

After having given a sheep to a young boy from an enclosed pen: “Take care of the toy that I have gifted to you.”

U195 — Philodemus, Treatises, Vol. Herc. 2, I.119.4:

Because not even Eudemus was proficient enough in philosophy, according to something even Mys tells us…

U196 — Philodemus, Treatises, Vol. Herc. 2, I.129:

Epicurus says: “We call ‘vain pursuits’ the types of life that do not tend towards happiness.” And again: “For the gods, it would seem worthwhile for the entire conduct of life, of a free way of life, not to be subject to laws.” Indeed, now he adds the things relative to such a one, for those reasons that we have shown, and also those relating to Mithres.

U197 — Philodemus, Treatises, Vol. Herc. 2, I.113 — letter to Timocrates:

… to Timocrates … us, all these things that are in fashion, as you know, are intended to help even you, not just through awareness, but also through their usage, until you gain the full assistance that one gets from philosophy, and of which … and benevolent to the people … politician … of the populace…

U606 — Philodemus, Vol. Herc. 2, I.158:

[Citation only — no surviving text]

On Death (De Morte, PHerc. 1050)

The following passage is from the critical edition by W. Benjamin Henry (2009). The full treatise does not survive; the extant columns are from the latter portion of the work.

Col. 38.14–19 — On the wise man who has achieved the good life:

Someone with good sense, once he has attained the whole of what suffices for a happy life (pros eudaimona bion), from that point on walks around as one laid out for burial, and reaps the benefit of that single day as if it were an eternity.

[Henry 2009 edition; cited in Sedley 2017. The Greek phrase pros eudaimona bion — “what suffices for a happy life” — is significant for directly linking Philodemus’s treatment of death to Epicurus’s standard of eudaimonia.]

On Anger (De Ira, PHerc. 182)

On Anger survives only in the latter portion; the first two-thirds of the papyrus roll were destroyed. The following passages are from the critical edition and translation by David Armstrong and Michael McOsker (SBL Press, 2020). Multispectral imaging has recovered additional readings beyond earlier editions.

Col. 37.24–39 — Natural anger defined and validated:

Natural anger, taken in isolation, is an evil, since it is painful or is analogous to something painful, but if taken in conjunction with one’s disposition, we think that it is something that may even be called a good. For it results from seeing what the nature of states of affairs is and from not having any false beliefs in our comparative calculations of our losses and in our punishments of those who harm us.

(Armstrong and McOsker translation)

On the inescapability of natural anger — The Greek word Philodemus uses is ἀνέκφευκτος (inescapable): natural anger is inescapable “for the nature of humans.” The surviving text distinguishes three types: (1) natural anger arising from real, intentional harm — analogous to a natural and necessary desire; (2) chronic, addictive fury of the unstable personality; (3) empty, pleasure-seeking rage. Only the second and third are condemned.

On the manner of retribution — The wise man’s response to genuine harm:

[The Epicurean sage] contemplates retribution not as something enjoyable… but as one would face something utterly necessary, but utterly unpleasurable, like a draught of wormwood, or surgery.

On the essence of natural anger — Its purpose and limit:

The essence of natural anger is punishment of those who intentionally caused real harm and the removal of the possibility of further harm caused by the offenders or any others who might imitate them.

On the vigor of the sage’s response (Armstrong and McOsker, editorial note):

When Epicurean sages act in anger, they act vigorously and decisively.

The text further states that the wise man would be “insane” not to “grit his teeth and come back at him in one way or another” when genuine harm has been deliberately inflicted.

On Rhetoric — Epicurus’ View of Oratory

Philodemus’ multi-volume work On Rhetoric is the primary surviving source for Epicurus’ position on rhetoric. Many of these fragments survive only as page references with no recoverable text. Those with content are given below.

U10 — Philodemus, On Rhetoric, Vol. Herc. 2, IV.77 [Oxon. II.85] — referring to On Lifecourses, Book 1, and On Wealth:

… Epicurus wrote exactly this in his first book On Lifecourses and in his work On Wealth, and Metrodorus in his work Against Those Who Claim that Natural Philosophers are Talented Rhetoricians.

U11 — Philodemus, On Rhetoric, Vol. Herc. 2, IV.107 [Oxon. II.115] & Vol. Herc. 2, V.44:

[Citation only — no surviving text]

U46 — Philodemus, On Rhetoric, Vol. Herc. 2, V.54:

[Citation only — no surviving text]

U47 — Metrodorus, On Poems, Book 1, by way of Philodemus, On Rhetoric, Vol. Herc. 2, V.58:

[Citation only — no surviving text]

U48 — Philodemus, On Rhetoric, Vol. Herc. 2, V.48:

[Citation only — no surviving text]

Philodemus, On Rhetoric, Vol. Herc. 2, V.51:

… to truly establish that, according to Epicurus, rhetoric is an art.

U49 — Philodemus, On Rhetoric, Vol. Herc. 2, IV.73 [= Oxon. II.81]:

According to Epicurus’ disciples, they say that argument is the art of composing lectures and of apodictic oratory, while the articulation of legal proceedings and political harangues are not arts.

U50 — Philodemus, On Rhetoric, Vol. Herc. 2, IV.93 [= Oxon. II.101]:

[Citation only — no surviving text]

U52 — Philodemus, On Rhetoric, Vol. Herc. 2, IV.78:

[Citation only — no surviving text]

U53 — Philodemus, On Rhetoric, Vol. Herc. 1, IV (chapters 3-6, pages 210-, Gros edition):

[Citation only — no surviving text]

U55 — Philodemus, On Rhetoric, Vol. Herc. 2, V.57:

[Citation only — no surviving text]

U64 — Philodemus, On Rhetoric, Vol. Herc. 2, VII.184:

[Citation only — no surviving text]

U65 — Philodemus, On Rhetoric, Vol. Herc. 2, IV.106 [= Oxon. II.114] & Vol. Herc. 2, V.43:

[= cross-references to U49 and U11]

Miscellaneous — On the Philosophers

U12 — Philodemus, On Piety, Vol. Herc. 2, II.108 [p. 126.26 Gomperz] {Obbink I.31.896} — referring to On Lifecourses, Book 2:

And concerning obeisance in his {“second book,” Usener renders} On Lifecourses, {saying of Epicurus presumed to follow}

[Fragment breaks off before the Epicurus quotation]

U160 — Philodemus, Scholion on Zeno, Vol. Herc. 1, V.2 fr. 49:

[= U170]

U3 — Philodemus, On Anger, Vol. Herc. (2) I.68 [p. 149 Gomperz]:

[Citation only — no surviving text. From a work titled “Declarations.”]

NOTES ON SOURCES

On Piety (Peri Eusebeias) — Survives in fragmentary papyrus rolls from Herculaneum. The critical edition is Dirk Obbink, Philodemus On Piety, Part 1 (Oxford, 1996). Obbink references (I.x.xxx) give book, column, and line numbers. Gomperz page references follow the older 1866 edition. This work is the single most important source for Epicurus’ theological positions.

On Frank Criticism (Peri Parrhesias) — Survives in Vol. Herc. 1, V.2. Critical to understanding Epicurean pedagogical practice and the culture of the Garden. Translated by David Konstan et al. (1998).

Treatises (Pragmateiai) — A general designation for Philodemus’ collections of Epicurus’ letters and sayings, Vol. Herc. 2, I. The Diano numbering is an alternative scholarly reference system.

On Rhetoric (Peri Rhetorikēs) — The most extensive surviving Philodemus work; only portions have been published with full text. Many fragments yield only page references.

On Wealth (Peri Ploutou) — Survives in Vol. Herc. 2, III. Mostly fragmentary.

On the Life of the Gods (Peri tou bion tōn theōn) — Very fragmentary.

On Death (Peri Thanatou, PHerc. 1050) — Partially survives. Critical edition: W. Benjamin Henry, Philodemus, On Death (SBL, 2009). The extant columns deal with the Epicurean approach to dying, the sufficiency of the good life, and arguments against fearing death.

On Anger (Peri Orgēs / De Ira, PHerc. 182) — The first two-thirds of the roll are lost; the surviving portion is the latter section. Critical edition: David Armstrong and Michael McOsker, Philodemus, On Anger (SBL Press, 2020), incorporating multispectral imaging. The work defends natural anger as inescapable and distinguishes it sharply from chronic fury and empty vindictiveness.

On Signs (Peri Sēmeiōseōs / De Signis, also called On Methods of Inference) — The primary Epicurean text on sign-inference and the epistemological defense of analogy against Stoic contraposition. Critical edition: Phillip and Estelle De Lacy (APA, 1941; rev. 1978). Key passages also translated by Long and Sedley. Full text at 051-philodemus-inference.md.

On the Stoics (PHerc. 155 and 339) — A polemical attack specifically on Zeno’s debt to Cynicism. Edition: T. Dorandi, Cronache Ercolanesi 12 (1982), Italian only. Partial English at attalus.org.

Index Stoicorum (PHerc. 1018) — A separate biographical work on Stoic philosophers, described as “objective and unpolemical.” Edition: T. Dorandi, Storia dei filosofi: La Stoà da Zenone a Panezio (Brill, 1994), Italian only. Partial English at attalus.org.

On the Good King According to Homer (Peri tou kath’ Homēron agathou basileōs) — A work dedicated to the Roman patron Piso, arguing that the Epicurean philosopher can and should advise rulers. Survives in PHerc. 1507. No full English translation in the project files.

On Vices and Virtues (Peri Kakiōn kai Aretōn) — Survives in Vol. Herc. 1, III.