On Book 10 of Diogenes Laertius

Various sayings about the Wise Man.

...runs in peace without any enemy, builds a rampart, and exhausts himself in unnecessary labor, so that he can be sufficient for what is necessary. If you do not want someone to tremble during the event itself, train him before the event. This was the path followed by those who, every month, imitated poverty and came close to want, so that they would never dread what they had frequently practiced. And immediately after: "Then, believe me Lucilius, you will exult, satisfied on a penny, and you will understand that to be satisfied one has no need of fortune; for even an angry fortune owes us that which is enough for necessity." This quote is from Seneca's 18th Epistle to Lucilius, arguing that practicing poverty removes the fear of it.

Verse 12. "And he will acquire a friend by any means" original: "Φίλον τε ἐξ ἀπαντὸς κτήσεσθαι". I suggest replacing the phrase "by any means" original: "ἐξ ἀπαντὸς" with "but he himself" original: "ὁ δ’ αὐτὸν", because the original wording otherwise contradicts the mind of Epicurus. This is shown by what was said shortly before about the gratitude owed to friends, what follows regarding the comparison of friendship and the willingness to die for a friend, and the "Ratified Maxim" mentioned later that "wisdom is inseparable from friendship." Furthermore, Epicurus (as cited in Seneca) disapproved of the opinion of Stilpo that "the Wise Man is content with himself and therefore does not need friends." Finally, the great number of friends term: polyphilia; the state of having many friends for which Epicurus was famous during his life makes this clear. My reason for substituting the text is that it requires a very small change

On Tranquility, chapter 7.

and it seems Epicurus could have had the same view as Seneca. When Seneca provides precepts for choosing friends, he says: "Those who are gloomy and lament everything, for whom every cause is a reason for complaint, should especially be avoided. Even if his loyalty and benevolence are certain, a troubled companion who groans at everything is an enemy to one’s peace of mind." Marcus Tullius Cicero looks toward this same point

On Friendship.

when he says: "It is right to choose a friend who is simple, common, in agreement, and moved by the same things; all of these pertain to loyalty. For a multi-layered and twisting nature cannot be faithful; nor can one be faithful or stable who is not moved by the same things and does not agree by nature." And again: "There should also be a certain sweetness of speech and manners, which is no small seasoning for friendship. Gloominess and severity in every matter should be absent. Severity indeed has a certain gravity, but friendship ought to be more relaxed, free, and sweet, inclined toward every courtesy and ease." In a single word, Horace expressed this excellently after first mentioning his travel companions:

Book 1 of Satires, Satire 5.

The next day rises by far the most pleasing; for
Plotius, Varius, and Virgil meet us
at Sinuessa: souls such as none more pure
has the earth borne, nor to whom any other is more devoted than I.
Oh, what embraces and how great were the joys!

Then he continues:

While I am sane, I would compare nothing to a pleasant friend.

Verse 13. "He will provide for his good reputation to such an extent" original: "Εὐδοξίας ἐπὶ τοσῦτον προνοήσεσθαι". This caution

Against Colotes, book 2.

which Epicurus employs here cannot be anything other than a "blameless caution," as they say. For

On page 80.

although Epicurus does not deny in Plutarch's writings that "certain pleasures arise from glory" original: "τὸ μὴν ἀπὸ δόξης γίνεσθαί τινας ἡδονὰς", and that some pleasures proceed even from a good reputation, he nonetheless thinks it is enough if one merely obtains from it that he is not despised. This is because of the troubles that follow from the contempt brought about by a bad reputation. It is a well known thing everywhere how miserable it is to have a bad name, and how much better it is, as is said of the Wise Man, to have "a good name than many riches." But Epicurus could have specifically remembered what was then widely known to have happened to the accusers of Socrates. Namely, that because of their infamy they became objects of such hatred and contempt that no one would light a fire for them, no one would answer their questions, and no one would use the same water in the baths. Instead, people ordered the water they had washed in to be poured out as if

Book on Envy and Hatred, speech 43.

polluted. This went so far that they hanged themselves, as you may read in Plutarch. The advice of Metrodorus, which is read in Stobaeus as follows, seems to belong here: "In a city, behave neither as a lion nor as a gnat. For the one is hunted down, while the other is swatted." original: "Ἐν πόλει μήτε ὡς λέων ἀναστρέφου, μήτε ὡς κώνωψ. τὸ μὲν γὰρ ἐκπατεῖται, τὸ d’ ἐπιφυλακᾶται." Truly, just as it is not safe to bring hatred upon oneself through an excessive desire for glory, so it is not pleasant to seek contempt through an excessive neglect of one's reputation.

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Verse 15. "He will be delighted more than others" original: "Μᾶλλον ἢ εὐφρανθήσεσθαι τῶν ἄλλων". This saying seems to have been taken from the book titled Doubts. For Plutarch reports from that work that the Wise Man is described by Epicurus as "a lover of spectacles, and rejoicing, more than any other, in the recitations and performances of the festival of Dionysus." original: "φιλοθέωρον, καὶ χαίροντα, παρ’ ὁντινα οὖν ἕτερον, ἀκροάμασι, καὶ θεάμασι Διονυσιακοῖς." In this passage, Epicurus seems to have intended nothing other than that the Wise Man is able not to be averse to spectacles. Indeed, it is famous that Socrates attended comedies, even being present when Aristophanes performed The Clouds against him. When the Wise Man happens to be present, he perceives a greater or more sincere delight than anyone else because of his well composed mind, which is exceptionally tranquil and healthy. This interpretation assumes that the text of Epicurus is genuine. Otherwise, Plutarch's report and the interpretation he adds might be suspect, because a little later he reports and interprets the last letter written by Epicurus in a way that seems different from what so great a man should have done, as explained in the Apology. Certainly, if this passage had not occurred, which makes the saying seem consistent, nothing would perhaps prevent the saying from being understood not as public spectacles shown to the people, but as the contemplation of things...