Page:The academic questions, treatise de finibus, and Tusculan disputations.djvu/200

 tyrant for your friend in a case which may affect your life, as that Pythagorean did when he became surety to the Tyrant of Sicily? or, when you are Pylades, will you affirm that you are Orestes, that you may die for your friend? or, if you were Orestes, would you contradict Pylades, and give yourself up? and, if you could not succeed then, would you intreat that you might be both put to death together?

XXV. You, indeed, O Torquatus, would do all these things. For I do not think that there is anything deserving of great praise, which you would be likely to shrink from out of fear of death or pain: nor is it the question what is consistent with your nature, but with the doctrines of your school—that philosophy which you defend, those precepts which you have learnt, and which you profess to approve of, utterly overthrow friendship—even though Epicurus should, as indeed he does, extol it to the skies. Oh, you will say, but he himself cultivated friendship. As if any one denied that he was a good, and courteous, and kind-hearted man; the question in these discussions turns on his genius, and not on his morals. Grant that there is such perversity in the levity of the Greeks, who attack those men with evil speaking with whom they disagree as to the truth of a proposition. But, although he may have been courteous in maintaining friendships, still, if all this is true, (for I do not affirm anything myself), he was not a very acute arguer. Oh, but he convinced many people. And perhaps it was quite right that he should; still, the testimony of the multitude is not of the greatest possible weight; for in every art, or study, or science, as in virtue itself, whatever is most excellent is also most rare. And to me, indeed, the very fact of he himself having been a good man, and of many Epicureans having also been such, and being to this day faithful in their friendships, and consistent throughout their whole lives, and men of dignified conduct, regulating their lives, not by pleasure, but by their duty, appears to show that the power of what is honourable is greater, and that of pleasure smaller. For some men live in such a manner that their language is refuted by their lives; and as others are considered ACAD. ETC.