 A potential sticking point for Epicurean ethics and politics is the justification for a still further dimension of communal life: the willingness to sacrifice oneself for a friend, or to risk breaking the law for the greater good of one’s fellow citizens (Sharples 1996: 122). It would seem difficult to construct a compelling theoretical justification for such actions from Epicurean premises, which privilege obedience to law in order to avoid civic strife (as seen for example in key moments in Lucretius’ poem De Rerum Natura, V.925–1157; see Campbell 2003, especially on lines 1011–1027), though Cicero has Torquatus report in De Finibus (I.69) that at least some Epicureans believed that friendly relationships could mature into love of a friend for their own sake. Whatever the theoretical conundrum, it did not prevent a number of Epicureans from undertaking such risky public service, among them more than one of the assassins of Julius Caesar (Sedley 1997; Fowler 1989 discusses a wide range of Roman Epicurean attitudes). A more modest but still striking example of Epicurean public service is the huge portico inscribed with Epicurean sayings and exegesis in second-century Oenoanda (in modern-day Turkey) by one Diogenes of that city (Smith 1992, 2003). Whether or not his fellow citizens appreciated the instruction, modern archaeologists and philosophers are grateful for this unparalleled source of knowledge of Epicurean philosophy.