“You toil, men, at worthless tasks, and in your greed
For gain you start quarrels and wars:
But nature’s wealth has its limits,
Though empty judgment treads a limitless path.
So heard the wise son of Neocles, either from the Muses,
Or from the holy tripod of Pytho”
— Athenaeus

Epicurus’ early life

Epicurus, son of Neocles, was born in 341 BC in an Athenian settlement on the island of Samos, in the Aegean Sea. One ancient biography mentions that he was of aristocratic birth although it is also stated that his father was a school teacher, a modest profession. He started practicing philosophy at an early age, either 12 or 14. According to one source, he turned to philosophy because of his dissatisfaction with the origin myths presented in Hesiod. Epicurus had three brothers, Neocles, Chaeredemus and Aristobulus, with whom he was close, and encouraged them to join him in the practice of philosophy.

The period in which he lived was a time of major change in the Greek world, with the aftermath of Alexander the Great’s conquests. Alexander’s death led to a major succession crisis where power hungry military leaders competed for control through political maneuvering and warfare. As a result of the chaos, Epicurus had to leave Samos and ended up living in Colophon, off the Ionian coast (today Turkey), after completing his military service.

Epicurus recruits his disciples

After sustaining himself financially for some time as a school teacher, his father’s profession, and studying philosophy with different teachers, he opened his first philosophical school in Mytilene, in the island of Lesbos, at the age of 32. It is there that he would make his first major encounter, that of Hermarchus, the son of a poor man and originally a student of rhetoric. Hermarchus would become an important figure in the Epicurean school and eventually Epicurus’ successor.

Epicurus later moved to Lampsacus, in the Hellespont (today called the Dardanelles, in Turkey) where he became very successful and met someone else who would play an important role in his life: Metrodurus–sometimes referred to as a “second Epicurus”–who could be considered as Epicurus’ best friend. He would have wanted Metrodorus to be his successor but he died before Epicurus, who took care of his surviving children. The traditional celebration of the Eikas feast on the 20th of each month is dedicated to both Epicurus and Metrodurus who together embody the values of friendship, autarchy, etc.

Another important encounter at Lampsacus was that of the mathematician Polyaenus, who was known for his friendliness to everyone, including philosophical rivals. Together, Epicurus, Metrodorus, Hermarchus and Polyaenus are considered the 4 founders of the Epicurean school and their writings were considered canonical by later Epicureans. While Epicurus, the head of the school, was referred to as the Hegemon, Metrodorus, Hermarchus and Polyaenus were the kathegemones (Leaders, or Guides).

Other important individuals from Lampsacus to join the school were Idomeneus, Leonteus and his wife Themista, Colotes and Metrodurus’ brother, Timocrates, and sister, Batis. Idomeneus became one of the important leaders of the school. Born in a rich aristocratic family, he was heavily involved in politics; though it seems he eventually abandoned that career to dedicate himself more fully to philosophy. He married Metrodurus’ sister, Batis. Eventually, Epicurus and many of his followers moved near Athens to found the philosophical school that would be known as the Garden. Idomeneus, along with Leonteus, stayed behind in Lampsacus to lead the Epicurean school there. Over time, Epicurean communities would multiply around the Mediterranean world.

The Garden was known for accepting women amongst its ranks as intellectual equals. Other than Themista, another important female member was Leontion, who was either Metrodorus’ wife or mistress. She might have been a hetaera, a term often translated as “courtesan”, though what exactly this means is unclear, and the term might have been used in a derogatory manner to criticize an educated woman with more freedom than was considered normal for the time. We know of at least one treatise that she wrote. Other women who joined the Garden were Mammarion, Hedia, Erotion and Nicidion, who might also have been hetaerae.

Slaves also practiced philosophy with Epicurus, the most famous of whom was Mys, Epicurus’ servant. Two centuries later, Philodemus would still be telling many stories of how kind Epicurus was to his slave Mys (“Mouse”), whom he manumitted in his Final Will, and who seems to have been treated perhaps as a type of adopted son by Epicurus. Therefore, we might imagine Mys (sometimes spelled Mus, and pronounced like “Muse”) as a much more important and dignified figure than we may expect from his social status: he was a trusted and available hand, was always treated respectfully and kindly by the Hegemon, and may have been the one in charge of ensuring service and hospitality to guests at the Garden (as reported by Seneca), or in charge of managing the kitchen.

Epicurus’ character

One member would end up dissenting from the Garden, Timocrates the brother of Metrodorus. This led to a public back and forth between Timocrates and Metrodurus, who remained faithful to Epicurus. The reason for Timocrates’ departure is not clear, but his dissention would lead to the spread of rumors which would seriously hurt the reputation of Epicurean community. The tradition of anti-Epicurean slander would continue over the centuries, including the publication of scandalous letters falsely attributed to Epicurus. Regarding the rumors, it should be noted that the rivalry between philosophical schools in those times were just as petty as polemics between politicians or celebrities are today.

According to the ancient biographer Diogenes Laertius, those spreading rumors about Epicurus and his friends were “out of their minds”, and he praises Epicurus for “his gratitude to his parents, his generosity to his brothers, his gentleness to his servants” as well as his “piety towards the gods and devotion to his native land”. He adds: “For it was on account of his exceptional honesty that he did not engage in public life at all”. Even Epicurus’ rivals recognized that he was loyal to his friends and practiced moderation, and Plutarch–who more than once mocked the affection that the Epicurean Friends had for each other–elsewhere admitted admiration (perhaps envy?) for having been such loyal, caring Friends to each other. Epicurus rarely left his homeland even in times of war and one time used food rations to keep the members of his school from starving during a siege. He is said to have been content with eating just bread and water and adding a little bit of cheese was considered a luxury which he enjoyed. Epicurus and his friends took care of each other when they were sick and honored those who died.

Epicurus died in 270 BC from stone blockage of his urinary tract. It was a slow and painful death but according to the tradition Epicurus remained cheerful due to the good memories of his life with his friends. According to his deathbed letter to Idomeneus:

“Passing a delightful day, which will also be the last of my life, I write you this note. Dysentery and an inability to urinate have occasioned the worst possible sufferings. But the counterweight to all this is the joy in my heart when I remember our conversations. I beseech you, in light of how admirably, from childhood, you have stood by me and by philosophy, to keep watch over Metrodorus’ children”.