the hearing of the people, how it was consistent for him to take corn
by a law he had himself opposed. "It was," said he, "against your
distributing my goods to every man as you thought proper; but, as you
do so, I claim my share." Did not this grave and wise man sufficiently
show that the public revenue was dissipated by the Sempronian law? Read
Gracchus's speeches, and you will pronounce him the advocate of the
treasury. Epicurus denies that any one can live pleasantly who does not
lead a life of virtue; he denies that fortune has any power over a wise
man; he prefers a spare diet to great plenty, and maintains that a wise
man is always happy. All these things become a philosopher to say, but
they are not consistent with pleasure. But the reply is, that he doth
not mean _that_ pleasure: let him mean any pleasure, it must be such a
one as makes no part of virtue. But suppose we are mistaken as to his
pleasure; are we so, too, as to his pain? I maintain, therefore, the
impropriety of language which that man uses, when talking of virtue,
who would measure every great evil by pain.

XXI. And indeed the Epicureans, those best of men--for there is no
order of men more innocent--complain that I take great pains to inveigh
against Epicurus. We are rivals, I suppose, for some honor or
distinction. I place the chief good in the mind, he in the body; I in
virtue, he in pleasure; and the Epicureans are up in arms, and implore
the assistance of their neighbors, and many are ready to fly to their
aid. But as for my part, I declare that I am very indifferent about the
matter, and that I consider the whole discussion which they are so
anxious about at an end. For what! is the contention about the Punic
war? on which very subject, though M. Cato and L. Lentulus were of
different opinions, still there was no difference between them. But
these men behave with too much heat, especially as the opinions which
they would uphold are no very spirited ones, and such as they dare not