comes after may be good, that which precedes must be good. But you
would not affirm this, if you are in your right mind, for you would
then say what is inconsistent both with Epicurus and the rest of
your doctrines. It remains, then, that the pleasure of the soul is
in the pleasure from things of the body: and again that those bodily
things must be the things which precede and the substance of the good.
For this reason Maximus acted foolishly if he made the voyage for
any other reason than for the sake of the flesh, that is, for the sake
of the best. And also a man acts foolishly if he abstains from that
which belongs to others, when he is a judge and able to take it.
But, if you please, let us consider this only, how this thing may be
done secretly, and safely, and so that no man will know it. For not
even does Epicurus himself declare stealing to be bad, but he admits
that detection is; and because it is impossible to have security
against detection, for this reason he says, "Do not steal." But I
say to you that if stealing is done cleverly and cautiously, we
shall not be detected: further also we have powerful friends in Rome
both men and women, and the Hellenes are weak, and no man will venture
to go up to Rome for the purpose. Why do you refrain from your own
good? This is senseless, foolish. But even if you tell me that you
do refrain, I will not believe you. For as it is impossible to
assent to that which appears false, and to turn away from that which
is true, so it is impossible to abstain from that which appears
good. But wealth is a good thing, and certainly most efficient in
producing pleasure. Why will you not acquire wealth? And why should we
not corrupt our neighbor's wife, if we can do it without detection?
and if the husband foolishly prates about the matter, why not pitch
him out of the house? If you would be a philosopher such as you
ought to be, if a perfect philosopher, if consistent with your own
doctrines. If you would not, you will not differ at all from us who
are called Stoics; for we also say one thing, but we do another: we
talk of the things which are beautiful, but we do what is base. But
you will be perverse in the contrary way, teaching what is bad,
practicing what is good.
In the name of God, are you thinking of a city of Epicureans? "I
do not marry." "Nor I, for a man ought not to marry; nor ought we to
beget children, nor engage in public matters." What then will
happen? whence will the citizens come? who will bring them up? who
will be governor of the youth, who preside wi over gymnastic
exercises? and in what also will the teacher instruct them? will he
teach them what the Lacedaemonians were taught, or what the
Athenians were taught? Come take a young man, bring him up according
to your doctrines. The doctrines are bad, subversive of a state,
pernicious to families, and not becoming to women. Dismiss them,
man. You live in a chief city: it is your duty to be a magistrate,
to judge justly, to abstain from that which belongs to others; no
woman ought to seem beautiful to you except your own wife, and no
youth, no vessel of silver, no vessel of gold. Seek for doctrines
which are consistent with what I say, and, by making them your
guide, you will with pleasure abstain from things which have such