Page:The academic questions, treatise de finibus, and Tusculan disputations.djvu/210

 of his name celebrated with banquets after his death. I say nothing of the way in which you keep these days, and to how many jokes from witty men you expose yourselves. There is no need of quarrelling. I only say that it would have been more becoming in you to keep Epicurus's birthday, than in him to leave injunctions in his will that it should be kept.

XXXII. However, to return to our subject, (for while we were talking of pain we digressed to that letter of his,) we may now fairly come to this conclusion. The man who is in the greatest evil, while he is in it, is not happy. But the wise man is always happy, and is also occasionally in pain. Therefore, pain is not the greatest evil. What kind of doctrine, then, is this, that goods which are past are not lost to a wise man, but that he ought not to remember past evils. First of all, is it in our power to decide what we will remember. When Simonides, or some one else, offered to Themistocles to teach him the art of memory, “I would rather,” said he, “that you would teach me that of forgetfulness; for I even now recollect what I would rather not; but I cannot forget what I should like to.” This was a very sensible answer. But still the fact is that it is the act of a very arbitrary philosopher to forbid a man to recollect. It seems to me a command very much in the spirit of your ancestor, Manlius, or even worse, to command what it is impossible for me to do. What will you say if the recollection of past evils is even pleasant? For some proverbs are more true than your dogmas. Nor does Euripides speak all when he says, I will give it you in Latin, if I can, but you all know the Greek line—