Tusculan Disputations

in pain, is he, therefore, in immediate possession of the greatest good? Why, Epicurus, do we use any evasions, and not allow in our own words the same feeling to be pleasure which you are used to boast of with such assurance? Are these your words or not? This is what you say in that book which contains all the doctrine of your school; for I will perform on this occasion the office of a translator, lest anyone should imagine that I am inventing anything. Thus you speak: “Nor can I form any notion of the chief good, abstracted from those pleasures which are perceived by taste, or from what depends on hearing music, or abstracted from ideas raised by external objects visible to the eye, or by agreeable motions, or from those other pleasures which are perceived by the whole man by means of any of his senses. Nor can it possibly be said that the pleasures of the mind are excited only by what is good, for I have perceived men’s minds to be pleased with the hopes of enjoying those things which I mentioned above, and with the idea that it should enjoy them without any interruption from pain.” And these are his exact words, so that anyone may understand what were the pleasures with which Epicurus was acquainted. Then he speaks thus, a little lower down: “I have often inquired of those who have been called wise men what would be the remaining good if they should exclude from consideration all these pleasures, unless they meant to give us nothing but words. I could never learn anything from them; and unless they choose that all virtue and wisdom should vanish and come to nothing, they must say with me that the only road to happiness lies through those pleasures which I mentioned above.” What follows is much the same, and his whole book on the chief good everywhere abounds with the same opinions. Will you, then, invite Telamon to this kind of life to ease his grief? And should you observe any one of your friends under affliction, would you rather prescribe him a sturgeon than a treatise of Socrates? or advise him to listen to the music of a water organ rather than to Plato? or lay before him the beauty and variety of some garden, put a nosegay to his nose, burn perfumes before him, and bid him crown himself with a garland of roses and woodbines? Should you add one thing more, you would certainly wipe out all his grief.

Epicurus must admit these arguments, or he must take out of his book what I just now said was a literal translation, or rather he must destroy his whole book, for it is crammed full of pleasures. We must inquire, then, how we can ease him of his grief who speaks in this manner:

My present state proceeds from fortune’s stings;
By birth I boast of a descent from kings;
Hence may you see from what a noble height
I’m sunk by fortune to this abject plight.

What? to ease his grief, must we mix him a cup of sweet wine, or something of that kind? Lo! the same poet presents us with another sentiment somewhere else:

I, Hector, once so great, now claim your aid.

We should assist her, for she looks out for help:

Where shall I now apply, where seek support?
Where hence betake me, or to whom resort?
No means remain of comfort or of joy,
In flames my palace, and in ruins Troy;
Each wall, so late superb, deformed nods,
And not an altar’s left t’ appease the gods.

You know what should follow, and particularly this:

Of father, country, and of friends bereft,
Not one of all these sumptuous temples left;
Which, while the fortune of our house did stand,
With rich wrought ceilings spoke the artist’s hand.

O excellent poet! though despised by those who sing the verses of Euphorion. He is sensible that all things which come on a sudden are harder to be borne. Therefore, when he had set off the riches of Priam to the best advantage, which had the appearance of a long continuance, what does he add?

Lo! these all perish’d in one blazing pile;
The foe old Priam of his life beguiled,
And with his blood, thy altar, Jove, defiled.

Admirable poetry! There is something mournful in the subject, as well as in the words and measure. We must drive away this grief of hers. How is that to be done? Shall we lay her on a bed of down, introduce a singer? shall we burn cedar, or present her with some pleasant liquor, and provide her something to eat? Are these the good things which remove the most afflicting grief? For you but just now said you knew of no other good. I should agree with Epicurus that we ought to be called off from grief to contemplate good things, if we could only agree upon what was good.

It may be said, What? do you imagine Epicurus really meant this, and that he maintained anything so sensual? Indeed I do not imagine so, for I am sensible that he has uttered many excellent things and sentiments, and delivered maxims of great weight. Therefore, as I said before, I am speaking of his acuteness, not of his morals. Though he should hold those pleasures in contempt which he just now commended, yet I must remember wherein he places the chief good. For he was not contented with barely saying this, but he has explained what he meant: he says that taste, and embraces, and sports, and music, and those forms which affect the eyes with pleasure, are the chief good. Have I invented this? have I misrepresented him? I should be glad to be confuted; for what am I endeavoring at but to clear up truth in every question? Well, but the same man says that pleasure is at its height where pain ceases, and that to be free from all pain is the