CICERO TO CULAN DI P TATIO

WITH A ENGLI H TRAN LATIO BY

J. E. KI 1 G, Lrn.D.

CAMB RIDGE, MA ACHU ETT

HARVARD IVER ITY PRE S LONDON

WILLIAM HEI EMA LTD MOML

I

CONTENTS

pREil'AOE TO SECOND EDl'flON

INTRODUCTION •

AllGUMENTS

BOOK I •

BOOK II

BOOK ill

BOOK IV

BOOK V •

APPENDIX I

APPENDIX n

INDEX

PAGIO

vi

vii

xxxi

3

147

225

327

425

549

668

571

v

M. TULLI CICERO I T CULANARUM DI PUTATIOr UM

LIBER I

l. CuM defensionum laboribus senatoriisque mune­ribus aut omnino aut mao-na ex parte essem aliq uando liberatus,_rettuli me, Brute, te hortante maxime ad ea studia, quae retenta animo, r missa temporibus, lono-o intervallo intermissa r vo avi, et, cum omnium artium, qua ad rectam vivendi viam pertiner nt, ratio et di ciplina studio sapientiae, quae philosophia dicitur, contineretur, hoc mih i Latini li tteris illus­trand um putavi, non quia philosophia Graecis et litteris et doctoribus per ip i non posset, sed meum semper iudicium fuit om11ia nostros aut invenisse per se sapientius quam Graccos aut accepta ab illi fecisse meliora, quae quidem digna statuissent in

2 quibus elaborarent. Nam mores et instituta vitae r esque domesticas ac fa';uliares nos profecto et melius tuemur et lautius, rem vero publicam nostri

1 He prefers to speak of defence rather than accus'>tion. Indeed he could regard his attacks on Verres and Catiline as made in defence of the republic. •

2 ~icero wished to encourage his countrymen. As he says 1n h1s Brzu·1t3: "'ultum tribueram Latinis, vel ut hortarer alios, vel quod amarem meos. The Romans were at their worst in the exact sciences and abstract studies. What they needed a

M. TULLI U CICERO' TU CULA DI PUTATIO

BOOK I

J. ON at last securing a compl tc or at any rate a considerabl release from the toi ls of advocacy 1

and from my senatorial duties, I hav one more­chiefly, Brutus, on your encouragement-returned to those studies, which, though stor d in memory, had

"been put aside through circumstances, and are now revived after a long interval of neglect. My view was that, inasmuch as the system and method of instruction in all the arts which have a bearing upon the right conduct of life is bound up with the study of wisdom which goes by the name of phil ophy, it was incumbent on me to throw light upon tl1at study by a work in t h e Latin tongue; not that philo­sophy could not be learnt from Gr k write rs and teachers, but it has a lways been my conviction that our countrymen have shown more wisdom every­where than the Greeks, either in making discov ries for themselves, or else in improving upon what they had received from Gr ece-in such subjects at least as they had judged worthy of the devotion of th eir efforts. 2 For morality, rules of life, family and 110usehold economy are surely maintained by us in a better and more dignified way; and beyond question

they borrowed from the Greeks, and the same applies to medioiue and geography, but not to engineering, law or war.

3

MARCU TULLIU CICERO

maiores certe melioribus temperaverunt et institutis et legibus. Quid loquar d e re militari? in qua cun1 virtute nostri multwn valuerunt tum plus tiam disciplina. lam ilia, quae natura, non litteris adsecuti sunt, neque cum Gra cia neque ulla cum gcnte sunt conferenda. Quae enim t anta ravitas, quae tanta constantia, marrnitudo animi, probitas,

.1:!.£.._ s, quae tam ex cell ns in onmi genere vi rtus in ullis fuit, ut sit cum maioribus nostris comparancla?

3 D octrina Graecia nos ct omni litt rarum genere sup rabat, in quo erat facile vincere non r pugnantes. Nam cum apud Graecos autiquis imum e doctis genus sit poetarum, si quiclem H omerus fuit et H esioclus ante Romam conclitam, Archilochus regnante Romulo, serius pocticam nos accepimus. Annis fere cccccx post Romam conditam Livius fabulam dedit C. Claudio Ca ci filio M. Tuditano consulibus, anno ante natum Ennium, qui fuit maior natu quam Plautus et Naevius.

ll. Sero igitm- a nostris poetae vel cogniti vel recepti. Quamquam est in Originibus solitos esse in epulis canere convivas ad tibicinem de clarorum hominum virtutibus, honorem tamen buic g n ri non fuisse declarat oratio Catonis, in qua obiecit ut probrum M. r obiliori, quod is in provinciam poetas duxisset. Duxerat autem consu l ille in Aetoliam, ut scimus, Ennium. Quo minus igitur

1 Greek lyric poet, 720-6i6 B .c.

' 240 D.c. Livius Andronicus, the earliest Roman poet. 3 A historica.l work, of which fragments ~urv i ve written

by M. Porcius Cato, the Censor, d . 149 D.c. Cf. iv .'§ 3. • Q. Ennius, the Roman poet, born 239 D.C. He was a

Greek by birth, a fri end of Scipio Africanus the elder, and bur·ied in the tomb of tbe cipios, § 13. He obtained Rom;:~u citizenship from the son of Fulvins obi lior the consul, 4

DI PUTATION., I. 1. 2-11. 3

our ancestors have adopted better re!!Ulations and laws than others in directing the policy of govern­ment. What shall l say of the art of war? In this sphere our countryme~ have prov d their supe~iority by valour as well as m an ven gr ater ~ gt e by discipline. Wh n we come to natural g~s ap~rt from book-learning th yare above companson w1th the Greeks or any other pe 1! . Where has such earnestness, where such firmness, gr eatne s of soul, honesty, loyalty, where l1as such surpassing. ment in every fi eld been found in any of mankmd. to justify comparison with our ancestors? In_l armncr Greece surpass d us and in all bran h s of literature, and victory was easy where th r was no contc t. For while with the Greek the poets are the oldes t literary class, seeing t hat Homer and. H esiod l~ved before the foundation of Rome and Arclulochus 1 hvecl in the reign of Romulus, p etry came to us at a lat r date. About fiv e hundr d and ten years after the foundation of Rome Livius 2 produ ed a play in th consulship of C. Claudius, son f Caecus, and M. Tuditanus in the year before the birth of Ennius, who was older than Plautus and Naevius.

II. At a late date th n were poets either known or welcomed by our countrymen. Though it is stated in the Q,·igines 3 that guests were in the . habit o~ sin.,.iD" at banquets in honour of the Vlrtues of fargou~ men to t he playing of a piper, yet a speech of Cato's shows that _this kind of talent was not h eld in respect for in it he censured M. obilior for

-having, a/be d clares, tak n poets in his suite to his province. It is, as we know, matt_ r of fact t hat Nobilior when consul had taken EnnJUS 4 to Aetoha. The lighter then the esteem in which poetry was

5

...-' -

MARCU TULLIU CICERO

honoris crat poetis, eo minora studia fuerunt, nee tamen, si qui magnis ing niis in eo genere ex ti­terunt, non satis Graccorum gloriae responderunt.

4 An censemu , si Fabio nobilis imo homini laudi datm:n essct quod pin,.cret, non multos tiam apud nos futures Poly ·litos e t Parrhasios fuiss ? H onos alit artes omn s.9.ue incenduniur ad studia gloria ~ntque ea semper, qua apud quosque impro­bantur. ummam eruditionem Graeci sitam cense­bant in nervorum vocumque cantibus: igitur et Epaminondas princeps meo iudicio Graeciae fid ibus praeclare cecinisse dicitur Themistoclesque aliquot ante annis, cum in epulis rccusaret lyram, st habitus indoctior. Ergo in Graecia musici Roru erunt disce­bantque id ornnes nee qui n esciebat satis excultus

6 doctri na putabatur. I n summo apud illos honore geometria fuit, itaque nihi l math maticis ill ustrius: at nos meti ndi ratiocinandique utiUtate huius a rtis t rminavimus modum.

III . At ontra oratorem celer iter ~omplexi sumus, nee eum primo eruditmn, aptum tamen ad die ndum, post autem eruditum. Nam Galbam Africanum Laeli um doctos fuisse trad itum est, stud,iosum aute~ eum, qui iis aetate anteibat, Catonem; post vero Lepid um, Carbonem, Graccho ; inde ita magnos

1 Fabins Pictor, 302 B.C., on the walls of the temple of, a lus. He belonged to an ancient aristocratic house, and his grand· son was Lhe earl iest Roman historian.

• PolycliLus was a famous Greek sculptor and Pa rrhasius a patntcr.

3 i\1. Porci us Cato, known as the Censor li vee! from 234-149 A.a. , n,nd Servius .alba, , cipio Afri '·anus Minor, C. Lael ius Sapiens were younger c ntcmporaries. M . Aemilius Leprdus, Papirius Carbo, Tiberius and Caius Sempronius Gracchus for·med t he next gronp of orators. 6 .

DI PUT ATIO , I. 11. 3-111. 5

held, the less was the d votion paid to it, and yet such writers as have by virtue of gr at natural endowments proved them lv s po ts, hav not failed to be a worthy match for the glory of the Greeks. Or do we suppose that if Fabius Pictor, a man of noble fami ly, had managed to win fame for his painting,! ;ve too sl1ould not l1ave had many a Polyclitus 2 and Parrha iu ? Public e t em is t he nurse of the arts, and all men are fi red to applica­tion by fam , whilst those pursuits which m et with general di approval, always lie negl cted. T he Greeks lr eld that th proof of the highest ducation was found in instrumental and vocal music: thus it is that Epaminondas, to my mind the leading man in Greek history, was, we are told, an accomplish d sinrrer to the accompaniment of t he harp, whilst Th~mistocles, to go ba k many years previously was 'hela to show a Ia k of cul ture in r fusing to play the lyre at banqu ts. Mu ici:ms accordingly fl our­ished in Greece ; everyone woul d I arn music, and the man who was unacq uaint d with the art was not regarded as compl tely d ucated. With the Gre ks geometry was re,.arded with the uLmost resp ct, an d

• cons quently none were held in gr ater honour t han mathematicians, but we Romans have rest ri ct d t his art to the practical purposes of measu ring and reckoning.

III. But on the other hand we speed il y wel omed tl1e orator-not at fi rst t he cu t ivat d but t he r ady speaker - and at a later date the cul tivated orator.

· For Galba, Afri anus and L1.eli us were, as t radition has told us, well -read, wh il Cato who p r ceded th em was a di lig nt student; next came Lepidus, Carbo and the Gra l1i j 3 aft r t hem up to our day

7

I

MARCU TULLIU CICERO

nostram ad aetatem, ut non multum aut nihil omnino Graecis ced retur. Philo ophia iacuit usque. ad hanc aetatem n c ullum habuit lumen litte rarum Latinarum quae illu tt·anda et excitanda nobis est, ut, si occupati profuimus aliquid civibus nostris,

6 prosimus etiam, si possumus, otiosi. In quo o m::t<Tis nobis est elaborandum, quod multi iam es e libri Latini dicuntur scripti in onsiderate ab optimi illis quidem viris, s d non satis eruditis. Fi ri autem potest ut recte quis sentiat t id, quod sentit, polite eloqui non possit; sed mandare quemquam litteris corritationes suas, qui eas nee disponere nee illustrare possit nee delectatione aliqua adliccre lectorem, homin is est intemperanter abut ntis et otio et litteris. Itaque suos libros ipsi legunt cum sui nee q uisquam attingit p raeter os, qui eandem licentiam scribend i sib i p rmitti volunt. Qua re si aliquid oratoriae laudis nost ra attu limus industria multo studiosius pbilosophiae fontes aperi emus, ~ quibus etiam ill a manabant.

7 IV. d ut Aristoteles, vi r surnmo ingenio, scientia, copia, cum motus esset Isocratis rhetoris gloria, dicere docere etiam cocpit ado! sc ntes et p ru-

1 Of. iv. § 6. • Aristotle, born a.t Stagira in Iacedon ia 384 B.c., became

a. pupi l of Plato 365 B.c., tutor to Alexander the Great 342 B.C., and returned to Athens in 335 B .• a.nd taught at the Lyceum. From the walks (7r•p(7ra'Tut) round the Lyceum his fo llowers were called Peri pate tics.

1 ! socrates, "that old man · loq ucnt" who committed suicide in 338 B.C. a fter the baWe of' Chaeronea.. With

8

Dl PUTATION , I. 111. s-1v. 7

orators ot such power that little or no ground at all was yi lded in favour . f the reeks. Philosophy has lain neglect d to thi day, and Latin lit ratur has thrown no li rht upon it: it mu t be illuminated and exalted by u , so that, if in the acti\'e busi ness of life I have been of service to my countrym n, I may also, if I can, be uf se rvi e to th m in my leisure. And I must exert mys l f all the more actively because there ar now it is said, a number of books in Latin 1 written without due car by writers who with all their merits are y t insufficiently equipped. ow it is possibl for _:n author to l~old ri rrht views and y t b unable to xprcs them m a p;lished s~yle; but_ to mmit one's refl ections to writing, w1thout b mg able to arrang or express them clearly or attract the reader by some sort of charm, indicates a man who make an unpardonable misuse of leisu re and his pen. The result is t hat such writers read tl1 ir own books t hems lves along with their own circle, and none of th m reaches any wider public than that which wish s to hav the same privilege of s ribbling ext nded to itself. For this reason, if by my a iduity I have won for our countrym n some measure of oratorical renown, I ' shall with far great r enthusiasm lay bare the springs of philosophy, which wer also the source from which those earlier ffo1ts of mine took their rise.

IV. But just as Aristotle,2 a mao of supreme g nius, knowl edae and r tiTIEy of . pe ch, under the stimu lus of the fa~e of the rhetorician l socrates,3 b gan I ii e him to teach the youniT to speak and combine

reference to his rivalry witb I socrat s Aristotle made, it was sa id, constant usc of the line, aioxpov ou.miiv, ' l ooKpcirl}v S' iiiv Mynv. Cf. de Ora.t. III. 35. 141.

9

,

MARCU T LLI CICERO

dentiam cum eloquentia iungcre, sic nobis placet nee pristinum dicendi studium d ponere et in hac maiore et uberiore arte versari. H anc nim p r­£ ctam pb.ilosophiam semp r iudicavi, quae de maxi­mis quaestionibus copiose posset ornateque dicere, in quam exercitationem ita nos studiose d dimus, ut iam tiam scholas G raecorum more habere audere­mus : ut nuper tuum post disccssum in Tusc ulano, cum ess nt complures mecum famiUares, temptavi quid in eo genere possem. Ut enim antea dec lam i­tabam causas, quod n cmo me diutius fecit, sic haec mihi nunc senilis est dcclamatio. Ponere iubebam de quo quis audire vellet: ad id aut sed ns aut

8 ambulans disputabam. Itaque di erum quinque scholas, ut Graeci appellant, in totidem libros con­tuli. Fiebat autem ita, ut, cum is, qui audire vell et, dixisset quid sibi viderctur, tum ego contra dicer m. Haec est enim, ut scis, vetus et Socratica rat io contra alterius opinionem disserendi. Nam ita facillim e quid veri simillimttm esset inveniri posse Soerates arbi trabatur. Sed quo commodius dispu­tationes nostrae explicentur, sic eas exponam, quasi agatur res, non quasi narretur. Ergo ita nascetur exordium.

9 \ . A. Malum inihi vid tur esse mors. M. Iisne,

1 Declamitm·e, to practiseconslantly the delivery of speeches beforehand. Declarnatio was the name g iven to the speech which a pupil in a scbool of rhetoric ha.d to deliver by wa.y of practice upon a. given theme. Cicero represents himself as having gone to school again in his old age. Cf. II. § 26.

• It is un certain whom the initials A. and M. stand for. A. may stand for A ctolt.3cens or A ·t<ditor . It is not likely to JO

- 1/ /J f' It

01 PUT ATIO f. IV. 7 - V. 9

wi dom with eloquenc , similarly it is my design not to lay a ide my early d votion to th art of expres~ion, but to employ it in this grander and more frUltful art : fo r it has v r been my conviction t hat philo­sophy in its finished form enjoys the power of treat ­mg tl1e g reatest probl ms with adequate fulness and in an att ractive style. To this endeavour I devoted myself wit h such enerf?Y t h_at I ac~uall,r reached the point of ventur ing to owe dtsser tatwns m the manner of the Gr eks : for instance, recently after your aeparture, as there w re a n~mber of close f~iends staying with me, I attempt d m ~y house at 1 u~cu­lum to see what I could do in tlus sort of exerc1se : for just as in my youth I used to be constantly declaimin"" speeches for the courts-and no one ever did so longer-so this is now declamati£n 1 of my old ao-e. I <:."1.11 d upon my friends_to put forward any subj ect which any f them_ w1sh ed to hear discussed, and thi I debated 1ther as I sa t or walked about. Th e result is that I have put toge ther into five books the dissertations, as the Gr eks term them of as many days. The procedure was that, after' the would-be li st ner had ex pressed his view, I opposed it. This, as you know, is the ~ld o. '."atic method of arguing against your adversary s pos1t10n ; for Socrat s thought that in this way the probable truth was most readily discov red; but in order that the course of our discu ions may be more con­veniently foll ow d I shall put th m before yo in th e form of a debate and not in narrative form. This

I i 1en w1 b- the mann r of its opening : t..._:: V. A.2 To my thinking death is an vil. M. To the

stand for Cicero's fri end A tt icus, Lhen sixty·five. M. ma.y stand for Mnrcns, iccro's own name, or for Magi3ter.

J I

'/

I

DI PUTATIO , I. xxvr. 6s-xxvn. 66

comprehended even in God of greater value than this. I do not think the god delight in ambrosia or nectar or H ebe filling the cup , and I do not listen to H mer who says that anymede was carried off by the gods for hi s beauty to serve as cup-bearer to Zeu : t here was no ju t r eason why such cruel wrong should be inflicted on L aomedon.l Homer imagined these things and attribut d human feelings to the gods: I had rath r h had attributed divine feelina to us. Bu t what do we und rstand by divi ne attributes? Activ ity, wi dom, dis overy, memory. Th r fore the ou l is, as I say, divine, as Euripides dares to say, God : 2 a nd in fa t, if God is either air or lire, so also is t he so ul of man; for just as t he heavenly nature is fr e from earth and moisture, so the human soul is wi t hout trace of either element. But if there is a kind of fift h nature, first introduced by Aristotle,a this is the nature of both gods and souls.

This vie w we have support d and g iven the sense of in these pr cise words in the Consolatio : 4

XXVII. " o beginning of souls can be discovered on earth; for there is no trace of bl ending or com­bination in souls or any parti cle that could seem born or fashioned from earth, nothing even that partakes ith er of moist or airy or fi ry. For in tbese e lements th re is nothing to possess the power of memory thought, reA ction , nothing capable of retaining the past, or foreseeing the future and grasping the present, and these capacities are nothing but divine; and never will there be found any

' Cicero wrote his C'onsolatio , a work now lost, to console his grief at the death of his daughter Tullia in 45 B.O.

77

MARCU TULLIU CICERO

pecuniae cupidos, gloriae non nullos, multos libidi-11um servos, ut cum eorum vita mirabiliter pugnet oralio; quod quidem mihi videtur esse turpissimum. Ut enim si grammaticum se professus quispiam l>arl>are loquatur aut si al>surde canat is, qui se hal>eri velit musicum, hoc turpior sit, quod in eo ipso peccet, cuius profiteatur scientiam, sic philo­sophus in vitae ration e p ccans hoc turpior est, quod in officio, cuius mardster esse vult, labitur artemque vitae profe sus delinquit in vita. V. A. Nonne verendum est igitu r, si est ita, ut dicis, ne philo­sophiam falsa g loria exornes? Quod est enim maius argumentum nihil earn prodesse quam quo dam

13 perfectos philo ophos turpiter vivere? M. ullu m vero id quidem argumentum est: nam ut agri non omnes frugifer i sunt, qui coluntur, fal sumqu e illud Accii:

Probae etsi in segetem sunt deteriorem datae F1"'uges, tamen ipsae suapte natura enitent,

sic animi 11011 omnes culti fru ctum ferunt. Atque, ut in eodem simili verser, ut ager quamvis fert ilis sine cultura fructuosus esse non potest, sic sine doctrina animus. Ita est utraq ue res sine altera debilis. Cultura autem animi philosophia est: haec extrahit vitia radicitus et praepa rat animos ad satus accipiendos eaque mandat iis et, ut ita dicam, serit,

f. Juvenal, Srtf. II. 3, who sp a.ks of hypocriti cal S toics, Q1ti Cw-ios sinwla~tt et Bacchanalia vivumt.

• r. § 10s, cf. App. rr. rs 8

MARCUS TULLIU CICERO

nudus es, da iuO'u lum: sin tectus Volcaniis armis, icl est, fortitudiue, resiste. Haec enim te, nisi ita

34 faci es, custos dignitatis r linquet et deseret. Cretum quid m leges, quas sive l uppiter sive Minos sanxit de lovis qui lem sententia, ut poetae ferunt, itemque Lycurgi, laboribus erudiu n t iuvcntutem, venando cu rrendo, esuriendo sitiendo, a lgendo aestuando.

partae vero pueri ad aram sic verberibus accipi­untur,

U t mulL us e visceribus sanguis exeat,

non numquam etiam, ut, cum ibi essem, audiebam, ad necem; quorum non modo nemo exclamavit urn­quam, sed ne ingemuit quidem. Quid ergo? hoc pueri po sunt, viri non poterunt? et mos valet, ra t io n on valebit?

35 XV. Interes t aliquid inter la borem et · dolorem. unt finitima omnino, sed tame n difl'erunt aliqu id.

L abor est functio quaedam vel animi vel corporis g raviori s operis et mun eri s, dolor autem mo tus asper in corpore , alienus a seusihus. Haec duo Graeculi illi, quorum copiosior est ling ua q uam nostra, uno nomine appe ll an t ; itaque industries h omines illi studiosos vel potius amantes doloris

1 Cicero refers to the n.rms of Achilles macl.e for hi m by the god H ephaestus (Vulcan) at the request of his mother TheLia, ll . I . 4o7 . Cf. a lso Virg. Aen. . 33, where Venus appeals to Vulcan for arms for her son Aeneas.

Because Minos, King of rete, was il <bs p<'ydr..ou oap< rrTfr• (Od. 19. 179), and the laws were comm unicated to him by Jupiter (Zeus).

• Annually at t he altar of Artemis Orthia. The contest was called li< aparrTi"rwrr« .

' Greek has two distinct terms, ,.&vo•, labor, and 6.>\"Yo•, dolor . A Greek might have pointed ut to icero that labor­are sometimes 1 ~ a meaning like t hat of do/ere, cf. § 61,

i!l:z

MARCUS TULLIU CICERO

appellant, nos commodius laboriosos. Aliud est enim

laborare, aliuu dolere. 0 verborum inops interd um,

quibus abundare te semp r putas, Graecia! Aliud,

inquam, est dolere, aliud laborare. Cum varices

sccabantu r C. Mario, dol bat; cum aestu magno

ducebat agmen, laborabat. Est inter haec quaedam

tamen simil itudo: consuetudo enim laborum per-

3() pessionem dolorum efficit faciliorem. Itaque illi, qui Graeciae formam rerum publicarum dederu nt,

corpora iuvenum firmari Iabore voluerunt; quod

partiatae etiam in feminas transtulerunt, quae

ceteris in urbibus molli sirno cu ltu "parietum umbris

occuluntu r." llli au tem voluerun t nihil horum

simile esse

apurl L acaenns virgines,

Quibus magis J)(llaestm, Eurota, sol, 7mlvis, labor

],filitiae studio est quamJ'ertililas 1 barbam.

E rgo his laboriosis exercitationibus et dolor inter­

cul'l'it non numquam: impelluntu r, fe r iuntu r, abiici­

untur, cadunt, et ipse labor quasi call um q uoddam

obducit dolori.

37 XVI. Mi li tia vero-nostram d ico, non partiata-

1 .fertilitasprobably refers to a number of chi ldren like the 50 children of foreigners, such as Priam, Danaus, Aegyptus. l'thea the wife of Cronos "indoluit f ertilitate sua," Ovid, Fast. iv. 202. Others understand it to mean opulence,

184

MAll U T LLJ lCE llO

turgid urn non vitiose se habet? ic igitur ioflatus et tumens animus in vitio st. apienlis autem animus semper vacat viti , numquam turgescit, num­quam tum t ; at ir-ati anim us e ius modi e t: nu m­quam igitur sapiens irascitur. am si irascitur, etiam conc upisci t; propriu m est cnim irati cupere, a quo laesus vid eatur, e i quam maximum dolorem inure re; qui autem id concupi rit, eum necesse es t, si id consecutus sit, magno op re laetari: ex quo fit ut alieno malo gaud eat ; quod quoniam non cadit in sapi entem, ne ut irascatu•· quid m cadit. in autem cad ret in sapientem ae<rritudo, caderet etiam iracundia: qua quoniam vacat, aegritudine etiam

20 vacauit. Etenim si sapiens in aegritudinem incid re pos et, posset etiam in mi e ri cordiam, posset in invi­dent iam : non dixi in invidiam, quae tum est, cum invid tur; au in videndo autem in vid entia recte d ici potes t, ut effug iamus amui g uum nom en invidiac, quod verbum ductum est a nimis intuendo for tu nam a lterius, ut est in Melanippo:

Quisnam jlorem liberum invidit meum ?

Mal Latine vid etu r, sed pra clare Accius: nt enim videre, sic int·idere jloTem r cti us quam jlori. os

f.§ 11. • For compass ion and n''Y come under the head of the

1ra8os aegritudo, l\{nrn. In the Pro Ligat·io, however, apt' £k ing in praise of 'aesar, iccro ays, Nulla de tttis virt1ttilms plttt·imis nee gratiOT nee admirabilior miseric(}rdia est.

• Invidia has two senses, altera invidmn, altera invidioStt7n facit, ·"the one makes an envious man, the other a. man who r ouses envy," uint. VI. 2. 21. l nvidere in the Afelanipp11s has Lhe mean i11g of {Ja.cnca.lv<~Y , fascinare, "to cast an evi l eye on."

• Cf. App. IT.

248

MARCU TULLIO CICERO

consuetudine prohibemu r ; poeta ius suum tenuit e t

21 dixit audacius. X. Cadit igitur in eundem et

misereri et invidere; nam qui dolet rebus alicuius

adversis, idem alicuius etiam secundis dolet, ut

Theophrastus interitum deplorans Callisthenis soda! is

sui rebus Alexandri prosperis angitur, itaque dicit

Callisthenem incidisse in hominem summa potentia

summaque fortuna, sed ig narum quem ad modu m

rebus secu nd is uti conven iret. Atqui quem ad

modum misericordia aegritudo es t ex alterius rebus

adversis, sic invidentia aegritudo est ex alterius rebus

secundis; in quem ig itur cadit misereri, in eundem

etiam invidere; non cadit autem invidere in sapien­

tem: e1·go ne misereri quidem. Quod si aegre ferre

sapiens soleret, misereri e tiam sole re t: abest ergo a

sapiente aeg ri tudo.

22 Haec sic dicuntur a toicis concludunturque con-

tortius ; sed latius aliquanto dicenda sunt et di Gusius,

sententii s tamen utendum eorum potiss imum, q ui

maxime forti et, ut ita dicam, virili utuntur ra tio ne

atqu sententia: nam Peripatetici, familiares nostri,

quibus nihil est ui.Jeriu s, nihil eruditiu s, nihil gravi us,

1 The passage in brackets is an explanation of Cicero's , parenthet ical to the comment of Dionysius of H eraclea on the passage of H omer.

2 Ca ll isth o s was fellow·pupi l wiLh Alexander the Great of Aristotle. H e was put to death by Alexander in Asia on

250

MARCU TULLIU CICERO

Anaxagorae, quem ferunt nuntiata morte filii dix­isse: " ciebam me genuisse mortalem." Quae vox declarat iis esse ha c acerba, quibu non fuerint cogitata. Ergo id quidem non dubium, quin omnia, quae mala putentur, sint improvisa graviora. It.aquc quamquam non haec una res fTicit maximam aegri ­tudinem, tamen, quoniam multum p test provisio :.111imi et praeparatio ad minuendum dolorem, sint sem per omnia homini humana meditata. Et nimirum haec est ilia praestans et divina sapientia et per­ceptas penitus et pertractatas res humanas habere, nihil adrnirari cum acciderit, nihil, ante quam evenerit, non evenire posse arbitrari.

Quam ob 1·em omnes, cum secundae res sm~t ma:r;ume, tmn maxume

Meditari secum oportet quo pacta advorsam aerwnnmn ferant:

Pericla, damna, pe1·eg1·e 1·ediens semper secmn cogitet, Aut jili 7Jeccatwn aut uxoris mo1·tem aut morbum

.filiae: Communia esse !taec, ne quid lzonnn umqumn accidat

animo novum : Quidquid pmele~· spe~n eveniat, omne id depulm·e essr

in Luera.

31 XV. Ergo hoc Terentius a philosophia sumptum cum tam commode dixerit, nos, e quorum fontibus id hau tum st, non et dicemus hoc melius et con-

f. L § 104. ' 'l'he evening before the Ides of March Caesar supper]

wiLh Lopidus and there a r·os a question, "What kind of death was the best?" and aesar·, answering before them all, cried ou t, "A sudden one."

• Pltonnio, 2. 1. 11.

262

DI PUTATlO ·, Ill. XIV. JO-XV. JI

goras,l who, according to lhe story, said when l1e heard of his son's de<J lh, "I knew that 1 had be­gotten a mortal." This sayinrr shows that such events are cruel for those who have not reflected upon them. Therefore it does not admit of doubt that everything which is thought evil is more grievo us if it comes unexpectedly. 2 And so, though this is not the oue cause of the greatest distress, yet as foresirrht and anticipation have considerable effect in lessening pain, a human being should p nder all the vicissitudes that fal l to man's lot. And do not doubt that here is found the id eal of that wisdom which excels and i divi ne, nam ly in t he thorough study and comprehension of human vicissitudes, in being astonished at nothing when it happens, and in thinking, before the event is come, that there is nothing whi h may not come to pass.

Wherefore everyone, when fortune smil es her brightest, close ly th n

Ponder should within hi s heart how hardship 's onset he may b ar:

Let him think on perils, losses, from abroad as he returns,

on's misdeed or wife's departing or disease of daughter loved ;

Think these things man's com mon lot are, les t one strike the mind as trange:

Luck t hat pa ses expectation should be reckoned all as gain.

XV. w wh en Ter nee 3 has given such apt expression to a les on gain d from philoso phy, shall we, fr m whose springs the draught was drawn, fai l to expr ss it in better terms and feel it more stead·

263

MARCU TULLI CICERO

frang re. Magna vis est in virtutibus: eas exciLa, si forte dormiunt. lam tiLi aderi·t princeps fortit.udo, qua te animo tanto sse cog t, ut omnia, quae possint homini evenir , contemnas et pro nihilo putes; aderit temperantia, quae stead m moderatio, a me quid m paullo ante appcllata frugalitas, quae te turpiter ct nequiler face re nihi l patietu r. Quid est autem n quius aut Lurpius err minato viro? J

iustitia quidem inet te ista facere, cui minimum esse vidctur in hac causa loci, quae tamen ita dice t duplicite r esse te iniuslum, cum et alienum appetas, qui mortalis natus condicionem postul s immorta­lium et graviter fe ras te quod utend um accepe ri s

37 reddi d isse. Prude n tiae vero quid res po r debis do­centi vir tutem sese esse contentam quo modo ad bene vivenclum, sic etiam ad beate? Q uae si ext ri ns cus religaLa p ndeat et non ct oriatur a se e t ru rs us ad se revertatur et omnia sua complexa n ihil q uaerat aliunde, non intell igo ur aut v rbis tam vchementer ornanda aut re tanto op re expe­tencl a videatur." Ad haec bona m si revocas, E pi cure, par o, sequor, utor t e ips cluce, obliv isco r etiam malor·u m, ut iubes, eoque facilius, quod ea ne in mal is quiclem ponenda censeo. eel traducis cogiLationes meas ad voluptates. Quas? orporis, credo, au t quae p ropte r co rpus vel r cordatione ve l spe co ·itent ur. N um qu id est aliud? Il ctene

~ I 1 § 16. 2 'l'he su bjcct of Book V . It is lhc function of prudence

to di tingu iRh between bad and good. 3 'Apxh Kal pf(a 1rav-rbs &-yaOoil 7) .,.;js -yau.,.pbs 7)oov~. "TIJ.LTf ·

Tlov ,..0 KaA.Ov Kal Tcls O.p€T0.s Kal Tel TOfOuTdTpOTra , l&.v 1}0ov~v ,.apauK<ud(!1 are the words of Epicurus, Alhcn . VI I. -79 F.

27 0

D I p TAT101 ' Il l. XVII. 36-37

There is a mighty power in the virtues ; rouse th em, if maybe they slumber. At once you will have the foremost of all, 1 mean Forlitude, who will compel you to assum a spi rit that will make you despise and count as nothing all t hat can fall to the lot of men . Next will come Temperance, who is a lso self-control, and call ed by me a l itt le wh ile ago 'frugality,' 1

and will not suffe r you to do aoyt hin ..,. d isgraceful and vi le. But wha t is more vil e or disgrace ful than a womanish man ? Justice even will not suffer you to act in such a way ; t here seems bu t littl e need for her in t his case, but yet her pl ea will be that you are doubly unjust, sine in d emand inrr, in spite of your mortal ori rr in , t he at tribu te of t he immortal gods, and in repin ing a t th e repayment of t he g ift you have received as a loan, you are lon <>ing for wha t is no t your own . \Vhat answ r moreover will you make to Prudence when she tell you t hat, for her, virtue is self-sufficien t for leading a good life as well as a happy one? 2 And should Prudence be t ied and bound to dependence on exte rn al t hings, and not owe her beginning to herself and ret urn again to he1·se lf, so that in full self-de pendence she seeks nothi ng f rom elsewhere, I do not understand why she should be held deserving of such passionate worship in words or such an eager qu est in act. " If you " recall " me to goods lik e t his, E pi urus, I obey, I fol low, I t ake you as my only ~r uid - , 1 " forget " evi ls too, as you bid, and t he more read ily because I lhi nk t hey a re not so much as to be r ckoned as evi ls. Bu t you are turning my thoug hts towards pleasures. What pleasu res? 3 Bodily, I fancy, or such pleasures as fo r th e body's sake find th eir place in memory or ex pectation . T here is nothi ng else, is

2 71

MARCO TULLIO ICERO

autem de constant i vi ro a sapienti qu ae rimus. Et quidern ipsarn illam iram cent uria habeat aut sig­nifer vel ceteri , de quibus di ci non necesse es t, ne rhetorurn aperiamus mysteria. Util e est enim uti motu animi, qui uti ratione non potcst : nos au tern, ut te. ti fi cor saepe, de sapiente quae rimus. '

56 XXVI. At e tiam aemulari utile est, obtrectare, misereri . Cur misereare po tius quam feras opem, si id face re possis? an sine misericordia liberales esse non possumus? on enim suscipere ipsi a gri­tudines propter alios d ebernus, sed alios, si possu­mus, levare aegritudine. Obtrectare vero alteri aut ilia viti osa aemulatione, quae rivalita ti similis est, aernulari quid habe t utilitatis, cum sit aernulantis angi alieno bono, quod ipse non habeat, obtrectantis autem angi alieno bono, quod id etiam ali us habeat? Quis id app1·obare possit, aegritud in m suscipere pro experienti a, si quid habere velis? nam solum

57 habere v lle summa dementia est. M diocritates autem malorum quis laudare recte possit? Quis cnim potest, in quo lib ido cupiditasve sit, non libidinosus et cupid us esse? in quo ira, non ira. cundus? in quo angor, non anxius? in quo timor, non tirn1dus ? Libidinosum iO"itur t iracundum e t

1 Cicero refers to orators, of whom he was one. Rhetori­cians taught t hat speech must be adapted to t he di ffe rent d ispos it ions of different men, but philosophy was concerned wi t h th e "wise man " alone.

' cf. III. § - 2. 390

MARC TULLJU C£CERO

anxium et timidum cens mus esse sapien tem? de cuius excellentia mult<t quid m dici quamv is fuse lateque possunt, s d I.Jrevissime illo modo, sapien­tiam esse rer um divinarum t humana rum scientia rn cogn itionemq ue, quae cui usque rei causa sit; ex quo e tficitur, ut divin a imitetur, humana om nia inferiora virtute du cat. In haJl C tu ig itur tamquam in mare, quod est venti s sui.Ji ec tum, perturbationem cadere tiui dixisti videri ? Quid est qu od tan tarn gravi ta tem con tanliamquc perturi.Jet ? an imp ro­visum aliquid aut repentinum ? Quid potest accid re tale ei, cu i nihil qu od homini venire possit [ uon praemeditatum si t) ? 1 am quod aiunt nimia resecari oporte re, naturalia t·elinqui, quid ta nd m potes t esse na tura le, quod idem nimium esse possit? Su nt enim omnia ista ex errorum ot·ta radi cibus, quae evell enda t extrahenda penitus, non circumcid enda nee amputanda sunt.

G' XX V J I. Sed q uon iam sus pi cor te non tam de sa piente quam d e te ipso quaer r - ili um enim putas omni p r tn rbatione esse liberum, te vis - , vid amus quanta s int quae a philosophia remedia morbis animorum adhibeantur. E s t enim quaedam medicina certe, nee tam fuit hominum ge neri in­fen sa atque inimica na tu ra, u t corporibus tot res salu tares, animis nullam in venerit, de quibus hoc

tiam est merita melius, quod c rporum adiumenta

1 The hmcketcd words arc not in most l\1 Bent,Iey would read an improvisum aut ?'tptntinu m qtdd accidere potest ei; cui nihil talc, quod homini eveni?'C pos.~it?

1 " For" refers to t he Peripatetic cool nt,ion t hat t he ''mean " in a ll hings was bes t a nd natura l and that a ll excess was unnatural and should be pruned away, cf. § 47.

392

MAH TULLI ' CJCERO

adhil>entur extrinsecus, animorum salus inclusa in ipsi 1 est. ed quo maior st in eis praestantia et divinior, eo maiot·e indigent dilicrentia. ltaq ue bene udhil>ita ratio ceroit quid optimum sit, necr-

59 lecta multis imp li catu r rroril>us. Ad te igitur mi hi iam convertenda omnis oratio est; simulas en itu quaerere te d e sapiente, quaeris autem fortass e de te. Em·um igitur perturl>ationum, quas exposui, variae sunt curation es. Nam neque omois aegt·itudo una ratione sedatur ; alia est en im lu genti> a lia miseranti aut invidenti adhil>enda medicina. Est eti am in omnibus q uattuor perturl>ationil>us ilia di stinctio, utrum ad universam per turl>ationem,quae est as pc m atio rationis aut appetitus vehementior, an ad singulas, ut ad metum, lil>idine m, reliq uas, meli us ad hil>eatur oratio, et utrum ill udne non videatur aegre ferundum, ex quo suscepta sit aegri­tud o, an om nium reru m to ll enda om nin o aegritudo, ut, si quis aegre fe rat se pauperem esse, idne dis­putes, paupertatem malum non esse a n hominem aegre fe rre n ihil oporte re. imiru m hoc melius, n e, si forte de paupertate non persuaseris, sit aegri tudini concedendu m: aegritudine a u te m s uu­lata p rop rii s ra t ioni l>us, quibus h eri usi sumus, quodam modo etiam pau1 e r tatis malu m tolli tur.

60 XXV HI. ed omnis ei us mod i perturbatio animi

394

1 in his ipsis M ' . : in ipsis Buke.

1 cf. § 11, libido, Zaelit ia, mett,s, aeg•·itudo. ' In attempting consolation, etc. • cf. Bk. Ill. §§ 77, 7 . • Though poverty is not specifically dealt with.

MARC . TULLl CICERO

morum a recta ratione aversas esse vitiosas, ut, etiam si et mala sint illa, quae metum aegritudi­nemve, et bona,l quae cupiditatem laeti tiamve mo­veant, tamcn sit vitiosa ipsa commotio: constantcm en im qu ndam volumu , s datum, gravem, humana omnia spern entem 2 ilium esse, quem magnanimum et fortem ~i rum dicimus. Talis au tem nee maerens nee timens nee cupiens nee gestiens esse quisquam potest. Eorum nim haec sunt, qui eventus hu­manos supcriores quam suos animos esse du cunt.

62 XXIX. Qua re omnium philos phorum, ut ante dixi, una ratio s t medendi, ut nihi l quale sit illud, quod perturbet animum, sed de ipsa sit pertu r­batione di ccndum.

ltaqu e primum in ipsa cupiditate, cum id solum agitur, ut ea toll atu r, non est quaerendum, bonum illud necne sit, quod libidinem moveat, sed libido ipsa tollenda est, ut, sive, quod hon estum est, id sit summum bonum, sive voluptas sive horum utrum­que con iunctum sive tria illa genera bonorum, tamen, etiam si virtutis ipsius vehementior appe­titus sit, ead em sit omnibus ad d eterrendum ad hi­benda oratio. Continet autem omnem sedati nero animi humana in conspectu posita natura, quae quo facilius xpr ssa ccrnatu r, explicanda st oratione

63 communis condicio l xque vitae. ltaque non sine 1 nee ?nala . . . nee bona MS . : et mala . • • et bona

Lambinus. 2 prcmenlem MS . . spenumlem Anon.

398

MARC T LLlU CICERO

causa, cum Orestem fabu lam docer t Euripides, primos tris versus revocasse dicitur ocrates:

reque lam terribilis ulla fan do omtio est 'ec so1·s 11ec ir·a caelitum in·vectum malum,

Quod non natura humana 71aliendo e1jerat. Est autefJl utilis ad persuadendum ea, qua acci­de,·in t, fe rri t posse et oportere enumeratio eo rum, qu i t ul e runt. Ets i aegritudi nis sedatio et hesterna d ispu tatione explicata es t e t in Consolationis libro, qu em in med io-non enim sapientes eram us- maerore e t dolore conscripsim us, quodque ve tat hrysi pJ us ad recen tes quasi tumores animi r medium adhibere. id nos fecimus naturaequ e vim a ttulimus, ut magm tudini med icioae doloris magnitudo concedere t.

li-b XXX. Sed aegri tud ioi, d e qua satis es t di sp u-ta tum, finit imus est metus, d e qu o pauca d icenda suot. Es t enim metus, ut aeg ritud o praesco tis, sic ill e futuri mali : itaque non nulli aegri tucl inis partem qu andam metum esse dicebant ; a lii a u te rn metum prae mol ti am apJ ellabant, qu od ess t quasi du x consequent is molestiae. Qui bus ig itur ra t io­nibus instantia fe runt ur, eisd em con temnuntur se­qu ntia; nam vide ndum est in utrisque, ne qu id humil , summissum, moll e, e ffemi natum, fractu m abie t umq ue fac iam us. ed quamquam de ipsius mctus inconstantia, imbecill itat , levitnte di cend um est, taroen multuro prodes t ea, quae me tuuntur,

1 cf. III. § 76. At t.he t.imo of his daughte r·'s death Cic ro thought he did well to intlulge his gri f. hrysippus thought Lhat. comfort rs should show Lhe aOJ icted that grief was not a duty and therefore not to be indulged. 400

MARC TULLIU CICERO

fecisset per iram? ut Alexandrum regem : videmus, qui cum interemisset litum familiarem suum, vix a se manus abstinuit: tanta vis fuit poenitendi. Quibus cognitis quis est qui dubitet quin hie quo­que motus animi sit totus opinabilis ac voluntarius? Quis enim dubitarit quin aegrotationes animi, qualis est avaritia, gloriae cupiditas, ex eo, quod magni ae timetur ea res, ex qua animus aegrotat, oriantur ? Unde intelligi debet perturbationem quoque omu m

0 esse in opinione. Et si fident ia, id est fi rma an imi confisio, scien tia quaedam est et opin io gravis non temere adsentientis, metus quoque st diflld ntia ex pectati et imp ndentis mali; et, si spes est exspectatio boni, mali exspectationem esse necesse est metum. Ut ig itur metus, sic rel iquae pertur­bationes sunt in malo. Ergo ut constantia cientiae, sic pcr tu rbatio en·oris est. Q ui autem uatura di­cuntu r irac und i aut m ise rico rd es aut invidi a ut tale quid, ei unt consti tut i qulls i mala va1etudi oe ao imi, sanauiles tamen, ut Socrates d icitur. Cum multa in conven tu vitia coll eg isset in eum Zopyrus, qui se naturam cui u que ex forma perspice re profite­batur, de risus est a ceteris, qui il ia in ocra te vitia non a<moscerent, ab ipso autem ocrate sublevatus, cum il ia sibi insita,l sed ratione a se deiecta diceret.

81 E rgo ut optima qu isque valetud ine adfectus potest 1 signa MSS. : insita Bentley.

1 cf. Ill. § 14. • As well as unstable belief.

MARCU TULLlU CICERO

quaedam: cuius ingenium et eloquentiam cum admiratus esset Leon, quaesivisse ex eo qua maxime arte confideret; at ilium artem quidem se scire nullam, sed esse philosophum. Admiratum Leontem novitnt m nominis quaesivisse quinam essent phil o-9 sop hi et quid inter eos et reliquos in teres et; Py tha­goram autem re pondisse similem sibi videri vitam hominum et mercatum eum, qui habe r tur max imo ludorum npparatu totiu Gra ciae eel britate: nam ut il lic a lii c01·poribus exercitatis gloriam et nobilita­tem coronae peterent, alii emendi aut vende ndi q uacstu et lucro du erentur, esset autem quoddam genus eorum idqu e vel maxime increnuum, qu i nee p lausum nee lucrum quaere rent, sed visend i causa ve ni r nt tudios quep rspicerentquiclageretu r et quo modo, item nos quasi in mer atus quandarn ce lebrita­tem ex urbe aliqua sic in hanc vitam ex alia vita et natura profectos alios g l riae ser vire, alios pecuni ae ; ra ros ess quosdam, qui ceteris omnibus pro nihilo habitis re ru m natu ram studiose intuerentur; h os se appellare sapientiae stud iosos, id est enim philo­sophos, et ut illic libe ralissim um esset spectare nihil sibi acquirentem, sic in vita Ionge omnibus studiis contemp lationem rerum cognition mque praestnre. 10 [ V. Nee vero Pythagora nominis solum inventor, sed rerum etiam ipsarum arnplificator fuit: qui cum

1 To 1 egi n with the philosopher was a l ,. r of w is<lom and pursued knowledge. Even Aristotle inoluderl mathemat ics anrl physics in philosophy. The difl'erentiation of studies took place at Alexandria. 2 ... bv Mov lo<K~va< 7rav7J-ybp«, Diog. Laort. VIII. 8; the festival at Olympia., of. I.§ Il l. 3 or wilrl olive. ' Pythagorean J.'E'T<J.'ljibxwrn s.

432

1ARC TULLIU CICERO

post hunc Phliasium sermonem in Italiam veoisse t, exornavit earn Grneciam, quae magna dicta est, et privatim et publice praestantissimis et institutis et artibus; cui us de disciplina aliud t mpus fuerit fortasse dicendi. ed ab antiqua philosophia usq ue ad ocratem, qui Arch elaum Aoaxarrorae discipul um audie'rat, numeri motusque tractabantur e t uncle omnia orerentur quove reciderent, studioseqne ab iis siclcrum magnitudioes, intervalla, cursus aoq uire­bantur et cuncta caelestia ; ocrates autcm primus philo ophiam devocavit e caelo ct in urbihu collo­cavit t in domus tiam introcluxit et coegit de vita

11 et moribus rebusque bonis et malis quaercre: cu ius multiplex ratio disputandi re rumque varie tas e t ino-enii magn ituclo, Platoois memoria et litteris consecrata, plura genera effecit di s ntientium philosophorum, e quibus nos id potissimum consecuti sumus, quo ocratem usum arbitrabamur, ut nost ram ipsi sententiam terrer mus, rrore alios levarernus et in omoi disputatione quid esset sim illimum veri quaereremus; quem morem cum Carneacles acutis­sime copiosissim que tenuiss t, fecimus e t a li as saepe et nupcr in Tusculao ut ad earn consuetudine m

1 Archela.us of Miletus, about 450 n.o. 2 For Anaxagoraa cf. I. § 104. s Cicero is thinking of th old Ionian Nature-philosophers beginning with Tha.leij of Miletus and ending with Anaxagoras and Archela.us.

434

D1 P£JTATION ' v. XXVI. 74-XXVII . 76

pleasures and in that alone, j ust as if a man swel t r­ing in uneasy end urance of violen t summer heat should choose to r collect a d ip in t he cool fres hness of t he str ams 1 in my Arpi11u m; for 1 do not see how past pi asures can allay presen t ev il s. llut as th is man, who would have no rig ht to say it if he chose to be self-co n ist e11t, ays t ha t t he wise man is always happy, what oug ht to be ex pe ted of those who conside r nolhing desirabl e, nothing worth reckoning as a good where rcctitud is not found ?

For my par t, 1 should say, let t he Peripatetics also and t he Old Academy make an end some time or other of th eir stutle ri ng and have th e co urage to say openly and loudly th a t happy l ife wi ll step do wn into t he bu ll of Phalar is.2 XXVII. For g rant t hat t here a re th ree kinds f good things (to make a final escape from th e mes hes of toi c subtleties of which 1 rea lize 1 have made more use t han 1 genera ll y do), g rant if you wi ll the existence of t hese kinds of good, provid ed on ly t ha t goods of the body :md ex te mal goods li e g rovell in o- on th e ground and are merely term ed good because they are to be " prefe rred," 3 whi lst t hose oth r divine goods 4 ex tend their in fl uence far and wid e and reach to the heave ns : why should l pronou nce anyone who has secured them to be happy on ly, and no t supremely happy as well ?

But will th e wise man be te rri bly a frai d of pain ? 5 For pain is the ch ief obstacle to our view: for against death, our own and that of ou r rela t ives, and a<Yainst distress and a ll other d isorde rs of the sou l we have,

• Pain is t he subject of Book li, to which he makes no reference here and which may accord ingly ha ve been wri tten after Lhis book, but of.§ 11 .

MARCU TULLI CICERO

superiorum di erum disputalionibus armati et parati ~ dolor esse videtur acerrimus virtutis ad versarius, is a rd entes faces intem ptat, is fortitudinem, magni­tudinem animi, pati en tiam se debilitaturum minatur.

77 Huic igitur succumbet vi r tus, huic b ata sapientis et constantis viri vita ced e t ? Quam turpe, o di bon i ~

Pue1:i partiatae non ingemiscunt ve rbe rum dolore laniati ; adolescentium g reges Lacedaemone vidim us ipsi incr dibili contentione certantes pugnis, calci­bus, un rr uibus, morsu d enique, cum exanimarentur prius quam victos se faterentur. Quae barbaria India vast ior aut agrestior ? in ea tam n gente primum e i, qui sapientes habentur, nudi aetatem agunt et Caucasi niv es hi emalemque vim perferunt sine dolore, cumqu e ad flammam se applicave runt,

78 sine g mitu adu runtur; mul ieres vero in I ndia, cum est cuius earum vir mortuus, in certamen iud icium­que ve ni unt quam plurimum ill e di lexe rit- p lures enim sing uli s sole nt esse nuptae-quae est victrix, ea lae ta prosequentibus suis una cum viro in rogum imponitur, ili a victa maesta disced it. Numquam naturam mos vince ret; es t enim ea semper in vi eta ; sed nos umb ris, deli ciis, otio, langu ore, desidia animum infecimus, opinionibus maloque more de-

1 cf. II. § 34. ' i ero is referri ng to the final stages of the life of the

ions Brahman, when he becomes anchorite and mendicant. f. the reference to Callan us in II . §52. 3 i . e. it is not necessary to suppose that custom has

conquered nature and t hat Indians do not feel frost and fire : custom gives Lhem strength to face pain, whereas Roman

Arendt PA6156.C6 T6 1950 Cicero~ Marcus Tullius Tusculan disputations?