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I do not require of you to speak of pain in the same words which Epicurus uses a man, as you know, devoted to pleasure: he may make no difference, if he pleases, between Phalaris's bull and his own bed; but I cannot allow the wise man to be so indifferent about pain.
Or if it should be otherwise, and if indeed there lurk some mystery under this visitation, credit me, it is one which thou canst not penetrate, nor can I as yet even attempt to explain it; since, if I prove mistaken, and mistaken I may easily be, I would be fain to creep into Phalaris's bull, were it standing before me ready heated, rather than be roasted with thy raillery.
Let, then, the Peripatetics and Old Academics follow my example, and at length leave off muttering to themselves; and openly and with a clear voice let them be bold to say that a happy life may not be inconsistent with the agonies of Phalaris's bull.
By this way of reasoning, then, a happy life may attend virtue even to the moment of execution; nay, may descend with her into Phalaris's bull, according to Aristotle, Xenocrates, Speusippus, Polemon; and will not be gained over by any allurements to forsake her.
Metrodorus, indeed, thinks that man perfectly happy whose body is free from all disorders, and who has an assurance that it will always continue so; but who is there who can be assured of that? No; his wise man, even if he were in Phalaris's bull, would say, How sweet it is! how little do I regard it! What, sweet? Is it not sufficient, if it is not disagreeable?
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