the greatest weight in a concise form of words, and in
which he is said to have delivered oracles of wisdom, he writes in those
words which you are well acquainted with, O Torquatus. For who is there of
you who has not learnt the {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} of Epicurus, that is to say, his
fundamental maxims? because they are sentiments of the greatest gravity
intended to guide men to a happy life, and enunciated with suitable
brevity. Consider, therefore, whether I am not translating this maxim of
his correctly. "If those things which are the efficient causes of
pleasures to luxurious men were to release them from all fear of the gods,
and of death, and of pain, and to show them what are the proper limits to
their desires, we should have nothing to find fault with; as men would
then be filled with pleasures from all quarters, and have on no side
anything painful or melancholy, for all such things are evil."

On this Triarius could restrain himself no longer. I beg of you,
Torquatus, said he, to tell me, is this what Epicurus says?--because he
appeared to me, although he knew it himself, still to wish to hear
Torquatus admit it. But he was not at all put out, and said with great
confidence, Indeed, he does, and in these identical words; but you do not
perceive what he means. If, said I, he says one thing and means another,
then I never shall understand what he means, but he speaks plainly enough
for me to see what he says. And if what he says is that luxurious men are
not to be blamed if they are wise men, he talks absurdly; just as if he
were to say that parricides are not to be found fault with if they are not
covetous, and if they fear neither gods, nor death, nor pain. And yet,
what is the object of making any exception as to the luxurious, or of
supposing any people, who, while living luxuriously, would not be reproved
by that consummate philosopher, provided only they guard against all other
vices. Still, would not you, Epicurus, blame luxurious men for the mere
fact of their living in such a manner as to pursue every sort of pleasure;
especially when, as you say, the chief pleasure of all is to be free from
pain? But yet we fi