Bust of Epicurus against a background of wild flowers
One of the very few consolations of living in isolated exile here in Essex is having a small garden in which to sit, drink wine, and listen to the birds sing whilst the Little Greek tends to her plants and battles with the snails.
One suddenly feels a real sense of kinship with Epicurus, who, famously, established his school of philosophy in a beautiful garden on the outskirts of Athens, c.307 BC. This green oasis - not far from the site of Plato's Academy, but far enough and of such a contrasting character as to suggest it belonged to a very different world - symbolised the idyllic yet worldly nature of Epicureanism.
Inscribed above the garden gate was a sign that read: Welcome dear guest - please stay a while and discover for yourself that the highest good is happiness. Men - and women - came here to practise and cultivate an ethics immanent to existence that valued reason, pleasure, friendship, and flowers.
One suddenly feels a real sense of kinship with Epicurus, who, famously, established his school of philosophy in a beautiful garden on the outskirts of Athens, c.307 BC. This green oasis - not far from the site of Plato's Academy, but far enough and of such a contrasting character as to suggest it belonged to a very different world - symbolised the idyllic yet worldly nature of Epicureanism.
Inscribed above the garden gate was a sign that read: Welcome dear guest - please stay a while and discover for yourself that the highest good is happiness. Men - and women - came here to practise and cultivate an ethics immanent to existence that valued reason, pleasure, friendship, and flowers.
Modern scholars are not quite sure of the exact location of the garden, but, given the fondness amongst early Christians for building churches upon ancient sites of learning and pagan temples - and considering the hostility that many medieval theologians exhibited towards all forms of material hedonism - it's very possible that the Byzantine Church of Haghios Georgios [St. George] was erected upon it.
That's a shame. Because no matter how beautiful the church or magnificent the cathedral, the sky above and the earth below remain more beautiful and more magnificent. This is something that even the devoted Christian Will Brangwen is forced to accept in D. H. Lawrence's The Rainbow:
"He listened to the thrushes in the gardens and heard a note which the cathedrals did not include: something free and careless and joyous. He crossed a field that was all yellow with dandelions, on his way to work, and the bath of yellow glowing was something at once so sumptuous and so fresh, that he was glad he was away from his shadowy cathedral.
There was life outside the Church. There was much that the Church did not include. He thought of God, and of the whole blue rotunda of the day. That was something great and free. He thought of the ruins of the Grecian worship, and it seemed, a temple was never perfectly a temple, till it was ruined and mixed up with the winds and the sky and the herbs." [Ch. 7]
Epicurus would, I'm sure, thoroughly endorse this passage by Lawrence, which promotes belief in the ruins and affirms the joy of living amidst the natural world having seen through the false promise of the Absolute.
And Nietzsche too would approve. For, as Keith Ansell-Pearson reminds us, there was nothing Nietzsche loved more during his mid-period than the thought of strolling in a peaceful garden:
"He wants a new vita contemplativa to be cultivated in the midst of the speed and rapidity of modern life; we need to [...] go slowly and create the time needed to work through our experiences. Even we godless anti-metaphysicians need places for contemplation and in which we can reflect on ourselves and encounter ourselves. However, we are not to do this in the typical spiritual manner of transcendent loftiness, but rather take walks in botanical gardens [...] and look at ourselves 'translated', as Nietzsche memorably puts it, 'into stones and plants' (GS 280)."
Ansell-Pearson concludes, in an absolutely crucial passage for those who would understand Epicurus-Nietzsche-Lawrence and their non-idealistic (in fact, counter-idealistic) Naturphilosophie:
"We free spirits have more in common with phenomena of the natural world than we do with the heavenly projections of a religious humanity: we can be blissfully silent like stones and we have specific conditions of growth like plants, being nourished by the elements of the earth and by the light and heat of the sun."
And Nietzsche too would approve. For, as Keith Ansell-Pearson reminds us, there was nothing Nietzsche loved more during his mid-period than the thought of strolling in a peaceful garden:
"He wants a new vita contemplativa to be cultivated in the midst of the speed and rapidity of modern life; we need to [...] go slowly and create the time needed to work through our experiences. Even we godless anti-metaphysicians need places for contemplation and in which we can reflect on ourselves and encounter ourselves. However, we are not to do this in the typical spiritual manner of transcendent loftiness, but rather take walks in botanical gardens [...] and look at ourselves 'translated', as Nietzsche memorably puts it, 'into stones and plants' (GS 280)."
Ansell-Pearson concludes, in an absolutely crucial passage for those who would understand Epicurus-Nietzsche-Lawrence and their non-idealistic (in fact, counter-idealistic) Naturphilosophie:
"We free spirits have more in common with phenomena of the natural world than we do with the heavenly projections of a religious humanity: we can be blissfully silent like stones and we have specific conditions of growth like plants, being nourished by the elements of the earth and by the light and heat of the sun."
Notes
Keith Ansell-Pearson, Nietzsche's Search for Philosophy, (Bloomsbury, 2018), pp. 141-42. Note that GS 280 refers, of course, to section 280 of Nietzsche's The Gay Science, trans. Walter Kaufmann, (Vintage Books, 1974).
Epicurus, The Art of Living, ed. and trans. George K. Strodach, (Penguin Books, 2013).
Keith Ansell-Pearson, Nietzsche's Search for Philosophy, (Bloomsbury, 2018), pp. 141-42. Note that GS 280 refers, of course, to section 280 of Nietzsche's The Gay Science, trans. Walter Kaufmann, (Vintage Books, 1974).
Epicurus, The Art of Living, ed. and trans. George K. Strodach, (Penguin Books, 2013).
D. H. Lawrence, The Rainbow, ed. Mark Kinkead-Weekes, (Cambridge University Press, 1989).
For a sister post to this one on the notion of ataraxia, click here.
Musical bonus: click here to play a much under-appreciated track by Madonna, from the album Erotica (Maverick Records, 1992), which supplied the title to this post.
