The Epicureans are said to have encouraged lathe biosas, living unknown or not calling attention to oneself. This is a controversial fragment, but Diogenes Laertius compiled several characteristics of the sage that, from my perspective, could arguably connect to this idea so that's the reason for my decision to include this as a section.
Hicks: The wise man will not make fine speeches.
Yonge: They also assert that he will be indifferent to the study of oratory.
Three simple words in original: οὐδὲ ῥητορεύσειν καλῶς. Nor will they be a "beautiful" public speaker, practise "fine" oratory.
This could very well be connected with "living unnoticed" and the practice of politics. Fine speeches are associated with politicians. See also the next characteristic.
Hicks: and will give readings in public, but only by request.
Yonge: he will also recite in a multitude, but that will be against his inclination;
Mensch: He will give readings in public, but only upon request.
Hicks: Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant;
Yonge: nor will he entangle himself in affairs of state (as he says in his first book on Lives). Nor will he become a tyrant.
I prefer Yonge's translation here, but what does the original say: οὐδὲ πολιτεύσεσθαι "Nor will they take part in government nor hold public office." So, fairly straightforward on this one.
Epicurus's On Life (Περὶ βίων) can be better translated as On Lifecourses or On Livelihoods or On Ways of Living which better portray why Epicurus would be talking about this subject.
What does "tyrant" actually mean? In modern times, we take a tyrant to be a despotic leader. A better connotation in classical times is more a monarch or absolute ruler. These seem to be related in the sense of "Don't get caught up in political offices nor strive to be a ruler (the ultimate political office)." Epicurus's view of the pains involved in public office echo in this characteristic.
Hicks: nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant.
Yonge: Nor will he become a Cynic (as he says in his second book about Lives (Περὶ βίων)) Nor a beggar.
Original text: οὐδὲ κυνιεῖν, ὡς ἐν τῇ δευτέρᾳ Περὶ βίων: οὐδὲ πτωχεύσειν
No surprises here, literal translation. It seems possibly that the Cynic and the beggar are from "the same book".
My theory for why these are linked in the original - and why I'm including them in this section - is that Cynics and beggars both live on the street, call attention to themselves by virtue of this, and, in the case of the former, accost people with their philosophy (e.g., Diogenes and his lantern, living in a wine jar in public, etc.). Additionally, the life of a Cynic or beggar is not safe or secure which is not a life advocated by the Epicureans.
Hicks: nor that he will be anxious about his burial,
Yonge: nor will he trouble himself about funeral rites;
Original text: οὐδὲ ταφῆς φροντιεῖν:
φροντιεῖν carries the sense of being anxious about, pondering, etc.
This makes perfect sense since "death is nothing to us." However, just like the characteristic regarding friends sandwiched between the torture ones, this death one seems odd between two about love (not suffer the wise one to fall in love... love is not sent by the gods).
Hicks: The wise man will set up votive images.
Yonge: The wise man may raise statues if it suits his inclination, if it does not signify.
Mensch: He will set up statues, but it will be a matter of indifference to him whether one is set up in his honor.
Yonge's translation seems clunky at best.
Original text: Εἰκόνας τε ἀναθήσειν εὖ εἰ ἔχοι ἀδιαφόρως ἂν σχοίη. (British Library manuscript has no punctuation except ending . which would lead me to believe it is so one clause not 2 as Hicks does.)
Εἰκόνας likenesses or images (paintings or statues)
ἀναθήσειν set up or dedicate (a statue)
ευ ει (if) εχοι = (with εὖ and genitive of manner) I am well off for something; I abound in it
Mensch's translation seems to make the most sense here.
Hicks: He will leave written words behind him, but will not compose panegyric.
Yonge: He will leave books and memorials of himself behind him,
Original text: καὶ συγγράμματα καταλείψειν: οὐ πανηγυριεῖν δέ:
συγγράμματα written compositions, books, work, etc. esp. a prose works, treatises, a written speeches
καταλείψειν to leave behind
οὐ πανηγυριεῖν not make a set speech in a public assembly, deliver a panegyric
Therefore: "they will leave behind written speeches but not make a celebratory speech (panegyric, Mensch: eulogies) in public assemblies." Which makes sense in light of "and will give readings in public, but only by request." Hicks's insistence on composition seems to miss the mark. Yes, they'll leave written works but they're not going to give them in public (except when requested; they don't volunteer their services but need to be asked.
Hicks: He will be fond of the country.
Yonge: He will like being in the country,
I think it's wonderful that this characteristic is a single word in the original: φιλαγρήσειν "They will love the ἀγρός "fields, land, country as opposed to the town.""
Hicks: He will pay just so much regard to his reputation as not to be looked down upon.
Yonge: He will show a regard for a fair reputation to such an extent as to avoid being despised;
Original text: εὐδοξίας ἐπὶ τοσοῦτον προνοήσεσθαι,
εὐδοξίας good repute
τοσοῦτον so far as
Provide for good repute for as far as...
ἐφ᾽ ὅσον μὴ καταφρονήσεσθαι:
καταφρονέω look down upon, think slightly of
So, the translations are accurate.
Hicks: Nor will he drivel, when drunken: so Epicurus says in the Symposium.
Yonge: Nor will he ever indulge in drunkenness, says Epicurus, in his Banquet,
Mensch: He will not talk nonsense when drunk.
Is the emphasis here on the drunkenness or the "drivel" (to talk stupidly or carelessly). Let's check the original text: οὐδὲ μὴν ληρήσειν ἐν μέθῃ …
ληρήσειν "be foolish or silly, speak or act foolishly"
ἐν μέθῃ "when drunk" (literally, "in strong drink, in drunkenness")
"Not, truly, will they act or speak silly in drunkenness…"
So, technically, the wise one can get drunk, but they need to be careful how they act. The fact that this characteristic is an excerpt from Epicurus's Symposium (Συμπόσιον) which is a banquet or drinking party, is interesting. Chances are attendees were getting drunk and acting silly. To me, Epicurus is saying, "Go ahead and drink, but, Paian Anax, don't act the fool!" (According to Normal DeWitt, Epicurus liked to pepper his writings with names of the gods, Paian Anax was one of his favorites.)
Hicks: Only the wise man will be able to converse correctly about music and poetry, without however actually writing poems himself.
Yonge: The wise man is the only person who can converse correctly about music and poetry; and he can realise poems, but not become a poet.
Mensch: Only the wise man will be competent to discuss music and poetry, though he will not write poems himself.
This is apparently due to the wise one’s study in multiple subjects connected with music and poetry. So, they have enough knowledge to talk intelligently about music and poetry but find no need to compose works themselves. Consider too that poetry and music would be performed in front of others, most likely in gatherings. This is then akin to the lathe biosas characteristics elsewhere in the list!
Hicks: He will found a school, but not in such a manner as to draw the crowd after him;
Yonge: he will have a school, but not on such a system as to draw a crowd about him;
Mensch: He will establish a school, but not so as to court the mob.
Original text: καὶ σχολὴν κατασκευάσειν, ἀλλ᾽ οὐχ ὥστ᾽ ὀχλαγωγῆσαι:
σχολήν can mean a "school" (which is what the word sounds like) or generally a group to whom lectures are given.
ὀχλαγωγῆσαι literally means "to court the mob" or "to attract a crowd." Again, in keeping with lathe biosas.