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Epicurus was an ancient Greek philosopher born on Samos in 341 BCE who founded Epicureanism, a school of thought centered in Athens known as 'The Garden.' He taught that pleasure—understood as tranquility (ataraxia) and freedom from pain (aponia)—is the highest good, emphasizing friendship, simple living, and freedom from fear of gods and death. More Less
200 BC - 101 BC
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Epicurus's doctrines became rather popular in Asia Minor in the 2nd century BC. Basilides, before becoming head of the school in Athens, studied under an Epicurean community in Syria, collaborating with mathematicians Apollonius of Perga and Hypsicles and teaching Philonides of Laodicea, a member of the Seleucid court.
Image source: Epicurus
200 BC - 101 BC
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During the 2nd and 1st centuries BC, dissident sects of Epicureans established themselves in Cos and Rhodes who broke with the scholarchs of the Garden in Athens.
150 BC - 110 BC
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After a gap in the historical record following Basilides, Apollodorus, nicknamed 'the tyrant of the Garden', served as head of the Athenian school from roughly the middle of the second century BC until 110 BC. Though he apparently wrote over 400 books, only traces survive.
Image source: Scholarch
100 BC - 51 BC
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Although later texts, such as the writings of the first-century BC Roman orator Cicero, portray Epicureanism and Stoicism as rivals, this rivalry seems to have only emerged after Epicurus's death.
Image source: Cicero
99 BC - 1 BC
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Three Epicurean philosophers in the 1st century BC — Philodemus, Lucretius, and Siro — did much to establish Epicurus's reputation in Italy, being later defended by Lucius Manlius Torquatus and Gaius Velleius in Cicero's works, even as Epicureanism declined in Athens.
Image source: Lucretius
88 BC - 86 BC
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During Zeno's tenure as scholarch, Athens' role in the First Mithridatic War and Sulla's reconquest of the city in 86 BC plunged all of the philosophical schools in Athens into crisis.
Image source: First Mithridatic War
86 BC - 51 BC
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After Zeno's death, Phaedrus (died c. 70 BC) and Patro (died after c. 51 BC) returned to Athens from Rome, where they had fled during the war, to head the Garden. The middle of the 1st century BC provides the last evidence for the Athenian Garden's existence.
100 AD - 200 AD
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Some time in the 2nd century CE, an otherwise unknown Epicurean philosopher, Diogenes of Oenoanda, attempted to preserve his school's doctrines in an enormous wall inscription in Lycia spanning 260 square meters with over 25,000 words of writing, roughly a third of which has been preserved.
Image source: Diogenes of Oenoanda
1 AD - 199 AD
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In the first and second centuries AD, Epicureanism gradually began to decline as it failed to compete with Stoicism, which had an ethical system more in line with traditional Roman values.
Image source: Stoicism
200 AD - 300 AD
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During the third century AD, Christianity rapidly expanded throughout the Roman Empire, contributing to the marginalization of Epicurean philosophy.
Image source: History of Christianity
400 AD - 1400 AD
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During the Middle Ages, Epicurus frequently appeared in popular culture as a gatekeeper to the Garden of Delights, the 'proprietor of the kitchen, the tavern, and the brothel,' appearing in Martianus Capella's Marriage of Mercury and Philology, John of Salisbury's Policraticus (1159), John Gower's Mirour de l'Omme, and Chaucer's Canterbury Tales.
Image source: Martianus Capella
600 AD - 700 AD
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Information about Epicurus's teachings remained available through Lucretius's On the Nature of Things, quotations in medieval Latin grammars and encyclopedias such as Isidore of Seville's Etymologiae (seventh century) and Hrabanus Maurus's De universo (ninth century), though there is little evidence these teachings were systematically studied.
Image source: Etymologiae
900 AD - 1200 AD
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In the 10th through 12th centuries, Abraham ibn Ezra, Abraham ibn Daud, and Judah Halevi referenced specific Epicurean doctrines, such as pleasure as the only good and the eternity of the world, likely via Arabic translations of Alexander of Aphrodisias.
Image source: Judah Halevi
1360 - 1498
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Francesco Zabarella (1360–1417), Francesco Filelfo (1398–1481), Cristoforo Landino (1424–1498), and Leonardo Bruni (c. 1370–1444) also gave Epicureanism a fairer analysis than it had traditionally received.
Image source: Leonardo Bruni
1417
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In 1417, Poggio Bracciolini discovered a copy of Lucretius's On the Nature of Things in a monastery near Lake Constance, which contained a comprehensive account of Epicurus's teachings and sparked renewed interest.
Image source: De rerum natura
1431
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The first scholarly dissertation on Epicurus, De voluptate (On Pleasure) by the Italian Humanist and Catholic priest Lorenzo Valla, was published in 1431.
Image source: Lorenzo Valla
1483 - 1546
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Even liberal religious skeptics did not take much interest: Étienne Dolet (1509–1546) mentions Epicurus only once in all his writings, and François Rabelais (between 1483/1494 and 1553) never mentions him at all.
Image source: François Rabelais
1580 - 1592
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Michel de Montaigne (1533–1592) quoted 450 lines of Lucretius's On the Nature of Things in his Essays, but his interest seems primarily literary and he remains ambiguous about Lucretius's Epicurean worldview.
Image source: Michel de Montaigne
1600 - 1655
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The French Catholic priest Pierre Gassendi (1592–1655) published several books expounding a modified version of Epicureanism that exerted a profound influence on later writings about Epicurus, making his ideas more acceptable in the seventeenth century.
Image source: Pierre Gassendi
1619 - 1707
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To orthodox thinkers Epicureanism was still regarded as immoral and heretical until Walter Charleton (1619–1707) provided English descriptions of Epicurus's philosophy and assured orthodox Christians that Epicureanism was no threat to their beliefs.
Image source: Walter Charleton
1632 - 1704
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John Locke (1632–1704) adapted Gassendi's modified version of Epicurus's epistemology, which became highly influential on English empiricism.
Image source: John Locke
1646
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The word 'epicure' began to refer to a person with extremely refined taste in food, as in William Whately's Prototypes (1646): 'such an epicure was Potiphar—to please his tooth and pamper his flesh with delicacies.'
1662 - 1691
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The Royal Society, chartered in 1662, advanced Epicurean atomism; one of its most prolific defenders was the chemist Robert Boyle (1627–1691).
Image source: Robert Boyle
1685 - 1699
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In 1685, Sir William Temple (1628–1699) abandoned a promising diplomatic career and retired to his garden, devoting himself to writing essays on Epicurus's moral teachings.
Image source: Sir William Temple, 1st Baronet
1750 - 1765
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The texts from Philodemus of Gadara's library in the Villa of the Papyri in Herculaneum were first discovered between 1750 and 1765 and are now being deciphered, translated, and published by the Philodemus Translation Project and scholars in Naples.
Image source: Villa of the Papyri
1800 - 1900
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In 19th century Britain, Jeremy Bentham, John Stuart Mill, and Henry Sidgwick adapted Epicurus's psychological hedonism to their ethical theories of Utilitarianism, which sought to maximize overall happiness, giving Epicurus's ethics an indirect impact on English philosophy.
Image source: Utilitarianism
1818 - 1883
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In his doctoral thesis, Karl Marx interpreted Democritus as a rationalist skeptic with an inherently contradictory epistemology, but saw Epicurus as a dogmatic empiricist whose worldview is internally consistent and practically applicable.
Image source: The Difference Between the Democritean and Epicurean Philosophy of Nature
1868
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The British poet Alfred Tennyson (1809–1892) praised 'the sober majesties / of settled, sweet, Epicurean life' in his 1868 poem 'Lucretius'.
Image source: Alfred, Lord Tennyson
1887
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The Epicurea, a collection of texts, fragments, and testimonies by Epicurus, was collected by Hermann Usener in 1887.
Image source: Hermann Usener
1888
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In 1888, another collection of eighty-one Epicurean sayings was discovered in a manuscript in the Vatican Library, now known as the Vatican Sayings, which repeats many of the Principal Doctrines and likely preserves views of Epicurus and his immediate followers.
Image source: Epicurus
1980
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Academic interest in Epicurus and other Hellenistic philosophers increased over the late twentieth and early twenty-first centuries, with an unprecedented number of monographs, articles, abstracts, and conference papers published on the subject.
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