ought not to believe any thing; or again, if another should say, Learn from me, man, that it is not possible to learn any thing; I tell you this and will teach you, if you choose. Now in what respect do these differ from those? Whom shall I name? Those who call themselves Academics? 'Men, agree [with us] that no man agrees [with another]: believe us that no man believes anybody.'
Thus Epicurus[1] also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys. For what does he say? 'Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.'—What is this to you? Permit us to be deceived. Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you. Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure? For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy eat and drink, and enjoy women, and ease yourself, and snore.[2] And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you? You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable
- ↑ Cicero, de Fin. ii. 30. 31, speaking of the letter, which Epicurus wrote to Hermarchus when he was dying, says 'that the actions of Epicurus were inconsistent with his sayings,' and 'his writings were confuted by his probity and morality.'
- ↑ Paul says, Cor. i. 15. 32: 'If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink, for to-morrow we die.' The words 'let us eat and drink, etc.' are said to be a quotation from the Thais of Menander. The meaning seems to be, that if I do not believe in the resurrection of the dead, why should I not enjoy the sensual pleasures of life only? This is not the doctrine of Epictetus, as we see in the text.
