He assented.
And this pleasure itself, whence may it arise? From itself? But this is inconceivable; for we must suppose some original substance of the Good, whereof the soul doth make us sensible when we light upon it.
This, too, he admitted.
Wherein, then, are we sensible of this spiritual pleasure? for if it be in spiritual things, the nature of the Good is discovered. For the Good cannot be something different from the thing that justly delights us; nor, if the original thing be not good, can aught be good that proceeds from it; for, in order that the thing proceeding may be good, the original thing must be good also. But this ye would never say, if ye had your wits, for so ye would speak things that agree not with Epicurus and the rest of your opinions. It remains, then, that we are conscious in bodily things of this pleasure of the soul, and again, that these are the original things and the very substance of the Good.[3]
4. Wherefore Maximus did foolishly if he made his voyage for the sake of anything else than the flesh; that is, than the chief thing. And any man doth foolishly who restraineth himself from others’ good, if he be a judge, and able to take them. But, if you please, let us regard this only, how it may be done secretly and safely, and so that none may know it. For neither does Epicurus himself declare stealing to be bad, but only to be caught stealing; and because it is impossible to be certain of no discovery, therefore he saith, Ye shall not steal. But I say that if we steal with skill and discretion, we shall not be caught. And, moreover, if we have powerful friends among men and women at Rome, and the Greeks are feeble, no one will dare to go thither on this score. Why do you refrain from your own good? This is foolish—this is absurd. But not even if you tell me you do refrain will I believe you. For, as it is impossible to assent to anything that appeareth to be a falsehood or to turn away from what appeareth to be true, even so it is impossible to withhold oneself from anything that appeareth to be good. But riches are a good, and, at all events, the most potent means of pleasure. Wherefore, then, not compass them? And why not corrupt our neighbor’s wife, if we may do it secretly? and also, if the husband talk nonsense about it, let us fling him out! If you will be a true and perfect philosopher, and obedient to your own doctrines, thus must you do; but if you do not, you differ no whit from us that are called Stoics. For truly we ourselves say one thing and do another; we speak fair and honest things, and do vile ones. But the opposite distemper will be thine—a vile creed and honorable deeds.
5. And you think, God help you! of a city of Epicureans? I do not marry. Nor I; for it is not right to marry, nor beget children, nor take part in public affairs. What will come to pass then? Whence shall we have citizens? who shall educate them? who shall be the overseer of youth?[4] who the director of gymnastics? and how shall the youth be trained up? as the Lacedæmonians? or as the Athenians? Take me a youth, and bring him up after these doctrines of thine! Evil are they, subversive of States, mischievous to households, unbecoming to women. Abandon them, man! Thou dwellest in a chief city; it is thy part to rule, to judge righteously, to refrain from other men’s goods; nor must any woman seem beautiful to thee save thine own wife, nor vessel of gold or silver. Seek for doctrines in harmony with these words, from which setting out thou mayest with gladness abandon things so potent to attract and overcome. But if beside the seduction of these things we have sought out some philosophy like this that pushes us towards them, and confirms us in them, what shall come of it?
6. In the graver’s work, which is the chief thing? the silver or the art? The substance of the hand is flesh, but the main things are the works of the hand. The obligations, therefore, are also three—those that concern us, firstly, in that we are; and secondly, as we are; and thirdly, the main things themselves. And thus in man, too, it is not meet to value the material, this flesh, but the main things. What are these? To take part in public affairs, to marry, to beget children, to fear God, to care for parents, and, in general, to pursue, to avoid, to desire, to dislike, as each of these things should be done, as Nature made us to do. And how made she us? To be free, generous, pious. For what other creature blushes? what other is capable of the sense of shame?
7. And to these things let Pleasure be subject as a minister, a servant, that she may summon forth our ardor, and that she also may aid in works that are according to Nature.[5]
8. ——“But I am a wealthy man, and have no need of aught.”
Why, then, dost thou profess philosophy? Thy vessels of gold and vessels of silver are enough for thee; what need hast thou of doctrines?