I have been waiting to see it a long time, Varro, said I, but still I have not ventured to ask for it. For I heard from our friend Libo, with whose zeal you are well acquainted, (for I can never conceal anything of that kind,) that you have not been slackening in the business, but are expending a great deal of care on it, and in fact never put it out of your hands. But it has never hitherto come into my mind to ask you about it; however now, since I have begun to commit to a durable record those things which I learnt in your company, and to illustrate in the Latin language that ancient philosophy which originated with Socrates, I must ask you why it is that, while you write on so many subjects, you pass over this one, especially when you yourself are very eminent in it; and when that study, and indeed the whole subject, is far superior in importance to all other studies and arts. II. You are asking me, he replied, about a matter on which I have often deliberated and frequently revolved in my mind. And, therefore, I will answer you without any hesitation; still, however, speaking quite off-hand, because I have, as I said just now, thought over the subject both deeply and frequently. For as I saw that philosophy had been explained with great care in the Greek language, I thought that if any of our countrymen were engrossed by the study of it, who were well versed in Greek literature, they would be more likely to read Greek treatises than Latin ones: but that those men who were averse to Greek science and to the schools of the Greek philosophers would not care the least for such matters as these, which could not be understood at all without some acquaintance with Greek literature. And, therefore, I did not choose to write treatises which unlearned men could not understand, and learned men would not be at the trouble of reading. And you yourself are aware of this. For you have learnt that we cannot resemble Amafanius(4) or Rabirius,(5) who without any art discuss matters which come before the eyes of every one in plain ordinary language, giving no accurate definitions, making no divisions, drawing no inferences by well-directed questions, and who appear to think that there is no such thing as any art of speaking or disputing. But we, in obedience to the precepts of the logicians and of orators also, as if they were positive laws, (since our countrymen consider skill in each of these branches to be a virtue,) are compelled to use words although they may be new ones; which learned men, as I have said before, will prefer taking from the Greeks, and which unlearned men will not receive even from us; so that all our labour may be undertaken in vain. But now, if I approved of the doctrines of Epicurus, that is to say, of Democritus, I could write of natural philosophy in as plain a style as Amafanius. For what is the great difficulty when you have put an end to all efficient causes, in speaking of the fortuitous