By MONICA R. GALE
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Example text
The attribution of this exhortation to Epicurus seems secure, given the language of the bishop Dionysios of Alexandria, in Eusebius, Praep. Ev. 8 (PG 21, col. 14–30; and Cicero, Tusc. Disp. 47–8. 425–6; cf. 1 DK; and Athenaeus, 187 b (p. ). 70; KóüìåíÆ V) (‘Remember that although you are mortal and have received a limited span of time, you have ascended to inWnity by means of the arguments concerning nature—and to all of time, and have looked upon ‘‘those things that are, that will be, and were before’’ ’).
Now I pray to you gods to turn from my tongue the madness of some and to pour out from a pure mouth a pure stream. And I entreat you, my Muse, who remembers many things, virgin Muse of fair white arms, grant that I hear what is permitted for a mortal to hear. Drive your chariot, obedient to your guidance, from Holiness and come to me on it. Piety will not compel you to wrest 26 This is not the place to rehearse the arguments which assign b 131–4 to the account of the gods which Empedocles reserved for the third book of his Peri phuseo¯s.
1–2). As it nears its close, gods and men are separated: Calliope can give the gods uoluptas (‘pleasure’), but men she can only aVord requies (‘repose’). 29 True uoluptas is beyond the reach of men. Lucretius’ clever Muse, who can give men only rest, points him and his reader to the grim spectacle with which the De rerum natura ends. Whether she can give him the peace that can make it possible for him to regard the devastation of human achievement which he encounters at the end of the poem is the Wnal problem of the poem itself.