Then Piso continued:—But, Cicero, said he, those inclinations are the inclinations of clever men, if they lead to the imitation of great men; but if they only tend to bringing up again the traces of ancient recollections, that is mere curiosity. But we all exhort you,—though you of your own accord, as I hope, are running that way,—to imitate those men whom you wish that you had known. Although, I replied, our friend Piso here does, as you see, what you recommended, still your exhortation is pleasing to me. Then said he, in a most friendly manner, as was his wont,—Let all of us, then, contribute every assistance to his youth, especially urging him to devote some of his studies to philosophy, either for the sake of imitating you whom he loves, or else of being able to do what he is desirous to do with more elegance. But do you, O Lucius, said he, require to be exhorted by us, or are you inclined that way of your own accord? You appear, indeed, to me to be very assiduous in your attendance on Antiochus, whose pupil you are. Then replied he, timidly,—or, I ought rather to say, modestly,—I am indeed; but did you not just now hear Charmadas's name mentioned? I am attracted in that direction, but Antiochus drags me back again; nor is there any one else whose lectures it would be possible to attend.

III. Piso replied—Although, while our friend here (meaning me) is present, this matter will perhaps not be quite so easy; yet I will endeavour to call you back from this New Academy to that ancient one, in which (as you used to hear Antiochus say) those men are not alone reckoned who are called Academics,—Speusippus, Xenocrates, Polemo, Crantor, and the rest; but the old Peripatetics also, the chief of whom was Aristotle, whom, next to Plato, I think I may fairly call the prince of philosophers. Turn yourself, therefore, I entreat you, to those men; for from their writings and systems all liberal learning, all history, all elegance of language, may be derived; and also, so great is the variety of arts of which they were masters, that no one can come properly armed for any business of importance and credit without being tolerably versed in their writings. It is owing to them that men have turned out orators, generals, and statesmen; and, to descend to less important matters, it is from this Academy, as from a regular magazine of all the arts, that mathematicians, poets, musicians, aye, and physicians too, have proceeded.

I replied—You know well, O Piso, that my opinion is the same: but still the mention of it by you was very seasonable; for my relation Cicero is anxious to hear what was the doctrine of that Old Academy which you have been speaking of, and of the Peripatetics, about the chief good; and we think that you can very easily explain it to us, because you entertained Staseas the Neapolitan in your house for many years, and because, too, we are aware that you have been many months at Athens, investigating these very things, as a pupil of Antiochus. And he said, with a laugh, Come, come,—for you have very cleverly drawn me in to begin the discussion,—let us explain it to the young man if we can; for this solitude gives us the opportunity: but, even if a god had told me so, I would never have believed that I should be disputing in the Academy, like a philosopher. However, I hope I shall not annoy the rest of you while complying with his request. Annoy me, said I, who asked you? Quintus and Pomponius also said that they entertained the same wish; so he began. And I beg of you, Brutus, to consider whether what he said appears to you to sufficiently embrace the doctrines of Antiochus, which I know you, who were a constant attendant on the lectures of his brother Aristus, approve of highly. Thus he spoke:—

IV. What great elegance there is in the Peripatetic system I have explained a little time ago, as briefly as I could. But the form of the system, as is the case with most of the other schools, is threefold: one division being that of nature; the second, that of arguing; the third, that of living. Nature has been investigated by them so thoroughly that there is no part of heaven, or earth, or sea (to speak like a poet), which they have passed over. Moreover, after having treated of the origin of things, and of the universal world, so as to prove many points not only by probable arguments, but even by the inscrutable demonstrations of mathematicians, they brought from the subjects which they had investigated abundant materials to assist in attaining to the knowledge of secret things. Aristotle investigated the birth, and way of living, and figure of every animal; Theophrastus examined the causes, and principles, and natures of plants, and of almost everything which is produced out of the earth; by which knowledge the investigation of the most secret things is rendered easier. Also, they have given rules for arguing, not only logically, but oratorically; and a system of speaking in both these manners, on every subject, has been laid down by Aristotle, their chief; so that he did not always argue against everything, as Arcesilas did; and yet he furnished one on every subject with arguments to be used on both sides of it.

But, as the third division was occupied about the rules of living well, it was also brought back by those same people, not only to the system of private life, but also to the direction of affairs of state. For from Aristotle we have acquired a knowledge of the manners, and customs, and institutions of almost every state, not of Greece only, but also of the Barbarians; and from Theophrastus we have learnt even their laws: and each of them taught what sort of man a leader in a state ought to be, and also wrote at great length to explain what was the best constitution for a state. But Theophrastus also detailed very copiously what were the natural inclinations of affairs, and what the influences of opportunities which required regulating as occasion might demand. And as for living, a quiet method of life appeared to them to be the best, passed in the contemplation and knowledge of things; which, inasmuch as it had the greatest resemblance to the life of the gods, appeared to them to be most worthy of a wise man; and on these subjects they held very lofty and dignified language.

V. But respecting the chief good, because there are two kinds of books,—one addressed to the people, which they used to call ἐξωτερικὸν, the other written in a more polished style, which they left behind in commentaries,—they appear not always to say the same thing; and yet in their ultimate conclusion there is no variety in the language of the men whom I have named, nor is there any disagreement between them. But, as a happy life is the object of search, and as that is the only thing which philosophy ought to pursue and regard, there never appears to be the least difference or doubt in their writings, as to whether happiness is wholly in the power of the wise man, or whether it can be undermined or taken from him by adversity. And this point is the especial subject of the book of Theophrastus, on a Happy Life; in which a great deal is attributed to fortune: and if that theory is correct, then wisdom cannot make life happy. Now, this seems to me rather too tender (if I may say so) and delicate a doctrine, more so than the power and importance of virtue can sanction. Wherefore let us rather hold with Aristotle, and his son Nicomachus,—whose admirably written books on Morals are said, indeed, to be Aristotle's; but I do not see why the son may not have been like his father; but, in most cases, let us apply to Theophrastus, as long as we attribute a little more firmness and strength to virtue than he did.

Let us, then, be content with these guides; for their successors are wiser men, indeed, in my opinion, than the philosophers of other schools: but still they degenerate so from these great men, that they seem to me rather to have arisen from themselves than from them. In the first place, Strato, the pupil of Theophrastus, called himself a natural philosopher: and though, in truth, he is an eminent man in that line, still most of what he said was novel; and he said very little about morals. His pupil Lyco was rich in eloquence, but very meagre in matter. Then his pupil Aristo was a neat and elegant writer, but still he had not that dignity which we look for in a great philosopher: he wrote a great deal, certainly, and in a polished style; but, somehow or other, his writings do not carry any weight. I pass over several, and among them that learned man and pleasant writer, Hieronymus; and I do not know why I should call him a Peripatetic, for he defined the chief good to be freedom from pain: and he who disagrees with me about the chief good, disagrees with me about the whole principle of philosophy. Critolaus wished to copy the ancients; and, indeed, he comes nearest to them in dignity, and his eloquence is preeminent: still he adheres to the ancient doctrine. Diodorus, his pupil, adds to honourableness freedom from pain: he, too, clings to a theory of his own; and, as he disagrees from them about the chief good, he is hardly entitled to be called a Peripatetic. But my friend Antiochus seems to me to pursue the opinions of the ancients with the greatest care; and he shows that they coincided with the doctrines of Aristotle and Polemo.

VI. My young friend Lucius, therefore, acts prudently when he wishes chiefly to be instructed about the chief good; for when this point is once settled in philosophy, everything is settled. For in other matters, if anything is passed over, or if we are ignorant of anything, the inconvenience thus produced is no greater than the importance the matter is of in which the omission has taken place; but if one is ignorant of what is the chief good, one must necessarily be ignorant of the true principles of life; and from this ignorance such great errors ensue that they cannot tell to what port to betake themselves. But when one has acquired a knowledge of the chief ends,—when one knows what is the chief good and the chief evil,—then a proper path of life, and a proper regulation of all the duties of life, is found out.

There is, therefore, an object to which everything may be referred; from which a system of living happily, which is what every one desires, may be discovered and adopted. But since there is a great division of opinion as to what that consists in, we had better employ the division of Carneades, which our friend Antiochus prefers, and usually adopts. He therefore saw not only how many different opinions of philosophers on the subject of the chief good there were, but how many there could be. Accordingly, he asserted that there was no art which proceeded from itself; for, in truth, that which is comprehended by an art is always exterior to the art. There is no need of prolonging this argument by adducing instances; for it is evident that no art is conversant about itself, but that the art itself is one thing, and the object which is proposed to be attained by the art another. Since, therefore, prudence is the art of living, just as medicine is of health, or steering of navigation, it follows unavoidably that that also must have been established by, and must proceed from, something else. But it is agreed among almost all people, that that object with which prudence is conversant, and which it wishes to arrive at, ought to be fitted and suited to nature, and to be of such a character as by itself to invite and attract that desire of the mind which the Greeks call ὁρμή. But as to what it is which causes this excitement, and which is so greatly desired by nature from its first existence, it is not agreed; and, indeed, there is a great dissension on the subject among philosophers whenever the chief good is the subject of investigation: for the source of this whole question which is agitated as to the chief good and evil, when men inquire what is the extreme and highest point of either, must be traced back, and in that will be found the primitive inducements of nature; and when it is found, then the whole discussion about the chief good and evil proceeds from it as from a spring.

VII. Some people consider the first desire to be a desire of pleasure, and the first thing which men seek to ward off to be pain: others think that the first thing wished for is freedom from pain, and the first thing shunned, pain; and from these men others proceed, who call the first goods natural ones; among which they reckon the safety and integrity of all one's parts, good health, the senses unimpaired, freedom from pain, strength, beauty, and other things of the same sort, the images of which are the first things in the mind, like the sparks and seeds of the virtues. And of these three, as there is some one thing by which nature is originally moved to feel desire, or to repel something, and as it is impossible that there should be anything except these three things, it follows unavoidably that every duty, whether of avoiding or of pursuing anything, is referred to some one of these things; so that that prudence, which we have called the art of life, is always conversant about some one of these three things from which it derives the beginning of the whole life: and from that which it has pronounced to be the original cause by which nature is excited, the principle of what is right and honourable arises; which can agree with some one of these three divisions; so that it is honourable to do everything for the sake of pleasure, even if you do not obtain it; or else for the sake of avoiding pain, though you may not be able to compass that; or else of getting some one of those things which are according to nature. And thus it comes about that there is as much difference between the chief good and the chief evil as there is in their natural principles. Others again, starting from the same beginning, refer everything either to pleasure or to freedom from pain, or else to the attainment of those primary goods which are according to nature.

Now then that we have detailed six opinions about the chief good, these are the chief advocates of the three last-mentioned opinions,—Aristippus, the advocate of pleasure; Hieronymus, of freedom from pain; and Carneades, of the enjoyment of those things which we have called the principal things in accordance with nature (though he, indeed, was not the author of this theory, but only its advocate, for the sake of maintaining a debate). Now, the three former were such as might possibly be true, though only one of them was defended, and that was vehemently maintained. For no one says, that to do everything for the sake of pleasure, or that, even though we obtain nothing, still the very design of acting so is of itself desirable, and honourable, and the only good; no one ever even placed the avoidance of pain (not even if it could be avoided) among things intrinsically desirable; but to do everything with a view to obtain the things which are according to nature, even though we do not succeed in obtaining them, the Stoics do affirm to be honourable, and the only thing to be desired for its own sake, and the only good.

VIII. These, then, are six plain opinions about the chief good and the chief evil,—two having no advocate, but four being defended. But of united and twofold explanations of the chief good there were in all three; nor could there be more if you examine the nature of things thoroughly. For either pleasure can be added to honourableness, as Callipho and Dinomachus thought; or freedom from pain, as Diodorus asserted; or the first gifts of nature, as the ancients said, whom we call at the same time Academics and Peripatetics. But, since everything cannot be said at once, at present these things ought to be known, that pleasure ought to be excluded; since, as it will presently appear, we have been born for higher purposes; and nearly the same may be said of freedom from pain as of pleasure. Since then we have discussed pleasure with Torquatus, and honourableness (in which alone every good was to consist) with Cato; in the first place, the arguments which were urged against pleasure are nearly equally applicable to freedom from pain. Nor, indeed, need we seek for any others to reply to that opinion of Carneades; for in whatever manner the chief good is explained, so as to be unconnected with honourableness, in that system duty, and virtue, and friendship, can have no place. But the union of either pleasure or freedom from pain with honourableness, makes that very honourableness which it wishes to embrace dishonourable; for to refer what you do to those things, one of which asserts the man who is free from evil to be in the enjoyment of the chief good, while the other is conversant with the most trifling part of our nature, is rather the conduct of a man who would obscure the whole brilliancy of honourableness—I might almost say, who would pollute it.

The Stoics remain, who after they had borrowed everything from the Peripatetics and Academics, pursued the same objects under different names. It is better to reply to them all separately. But let us stick to our present subject; we can deal with those men at a more convenient season. But the "security" of Democritus, which is as it were a sort of tranquillity of the mind which they all εὐθυμία, deserved to be separated from this discussion, because that tranquillity of the mind is of itself a happy life. What we are inquiring, however, is not what it is, but whence it is derived. The opinions of Pyrrho, Aristo, and Herillus, have long ago been exploded and discarded, as what can never be applicable to this circle of discussion to which we limit ourselves, and which had no need to have been ever mentioned; for as the whole of this inquiry is about the chief, and what I may call the highest good and evil, it ought to start from that point which we call suitable and adapted to nature, and which is sought of itself for itself. Now this is wholly put out of the question by those who deny that in those things in which there is nothing either honourable or dishonourable, there is any reason why one thing should be preferred to another, and who think that there is actually no difference whatever between those things. And Herillus, if he thought that nothing was good except knowledge, put an end to all reason for taking counsel, and to all inquiry about duty. Thus, after we have got rid of the opinions of the rest, as there can be no other, this doctrine of the ancients must inevitably prevail.

IX. Therefore, after the fashion of the ancients, which the Stoics also adopt, let us make this beginning:—Every animal loves itself, and as soon as it is born labours to preserve itself, because this is the first desire given to it by nature, to regulate its whole life, to preserve itself, and to be so disposed as it best may in accordance with nature. At the beginning it has such a confused and uncertain kind of organization that it can only just take care of itself, whatever it is; but it does not understand either what it is, or what its powers are, or what its nature is. But when it has advanced a little, and begins to perceive how far anything touches it, or has reference to it, then it begins gradually to improve, and to comprehend itself, and to understand for what cause it has that appetite of the mind which I have spoken of; and begins also to desire those things which it feels to be suited to its nature, and to keep off the contrary. Therefore, in the case of every animal, what it wishes is placed in that thing which is adapted to its nature. And so the chief good is to live according to nature, with the best disposition and the most suitable to nature that can be engendered.

But since every animal has his own peculiar nature, it is plain that the object of each must be to have his nature satisfied. For there is no hindrance to there being some things in common to all other animals, and some common both to men and beasts, since the nature of all is common. But that highest and chief good and evil which we are in search of, is distributed and divided among the different kinds of animals, each having its own peculiar good and evil, adapted to that end which the nature of each class of animal requires. Wherefore, when we say that the chief good to all animals is to live according to nature, this must be understood as if we said that they had all the same chief good. But as it may truly be said to be common to all arts to be conversant about some science, and that there is a separate science belonging to each art, so we may say that it is common to all animals to live according to nature, but that there are different natures; so that the horse has by nature one chief good, the ox another, man another; and yet in all there is one common end; and that is the case too, not only in animals, but also in all those things which nature nourishes, causes to grow, and protects; in which we see that those things which are produced out of the earth, somehow or other by their own energy create many things for themselves which have influence on their life and growth, and so each in their own kind they arrive at the chief good. So that we may now embrace all such in one comprehensive statement; and I need not hesitate to say, that every nature is its own preserver; and has for its object, as its end and chief good, to protect itself in the best possible condition that its kind admits of; so that it follows inevitably that all things which flourish by nature have a similar but still not the same end. And from this it should be understood, that the chief and highest good to man is to live according to nature which we may interpret thus,—to live according to that nature of a man which is made perfect on all sides, and is in need of nothing. These things then we must explain; and if our explanation is rather minute, you will excuse it; for we are bound to consider the youth of our hearer, and the fact that he is now perhaps listening to such a discourse for the first time. Certainly, said I; although what you have said hitherto might be very properly addressed to hearers of any age.

X. Since then, said he, we have explained the limit of those things which are to be desired, we must next show why the facts are as I have stated them. Wherefore, let us set out from the position which I first laid down, which is also in reality the first, so that we may understand that every animal loves itself. And though there is no doubt of this, (for it is a principle fixed deep in nature itself, and is comprehended by the sense of every one, in such a degree that if any one wished to argue against it, he would not be listened to,) yet, that I may not pass over anything, I think it as well to adduce some reasons why this is the case. Although, how can any one either understand or fancy that there is any animal which hates itself? It would be a contradiction of facts; for when that appetite of the mind has begun designedly to attract anything to itself which is an hindrance to it, because it is an enemy to itself,—when it does that for its own sake, it will both hate itself and love itself, which is impossible. It is unavoidable that, if any one is an enemy to himself, he must think those things bad which are good, and, on the other hand, those things good which are bad; that he must avoid those things which he ought to seek, and seek what he ought to avoid; all which habits are indubitably the overturning of life. For even if some people are found who seek for halters or other modes of destruction, or, like the man in Terence, who determined "for such a length of time to do less injury to his son," (as he says himself,) "until he becomes miserable," it does not follow that they are to be thought enemies to themselves. But some are influenced by pain, others by desire; many again are carried away by passion, and while they knowingly run into evils, still fancy that they are consulting their own interests most excellently; and, therefore, they unhesitatingly say—

That is my way; do you whate'er you must—

like men who have declared war against themselves, who like to be tortured all day and tormented all night, and who yet do not accuse themselves of having omitted to consult their own interests; for this is a complaint made by those men who are dear to and who love themselves.

Wherefore, whenever a man is said to be but little obliged to himself, to be a foe and enemy to himself, and in short to flee from life, it should be understood that there is some cause of that kind lying beneath the surface; so that it may be understood from that very instance that every one is dear to himself. Nor is it sufficient that there has never been any one who hated himself; but we must understand also that there is no one who thinks that it is a matter of indifference to him in what condition he is; for all desire of the mind will be put an end to if, as in those things between which there is no difference we are not more inclined to either side, so also, in the case of our own selves, we think it makes no difference to us in what way we are affected.

XI. And this also would be a very absurd thing if any one were to say it, namely, that a man is loved by himself in such a manner that that vehement love is referred to some other thing, and not to that very man who loves himself. Now when this is said in the case of friendship, of duty, or of virtue, however it is said, it is still intelligible what is meant by it; but in regard to our own selves, it cannot even be understood that we should love ourselves for the sake of something else, or in a word, for the sake of pleasure. For it is for our sakes that we love pleasure, and not for the sake of pleasure that we love ourselves; although what can be more evident than that every one is not only dear, but excessively dear to himself? For who is there, or at all events how few are there, who when death approaches, does not find

His heart's blood chill'd with sudden fear, His cheek grow pale?

and if it is a vice to dread the dissolution of nature so excessively, (and the same thing on the same principle may be asserted of our aversion to pain,) still the fact that nearly every one is affected in this manner, is a sufficient proof that nature abhors destruction. And though some men show this dread or aversion to such a degree that they are deservedly blamed for it, still this may show us that such feelings would not be so excessive in some people, if a moderate degree of them were not implanted in mankind by nature.

Nor, indeed, do I mean that fear of death which is shown by those men who, because they think that they are being deprived of the goods of life, or because they fear some terrible events after death, or who, because they are afraid of dying in pain, therefore shun death; for in the case of children, who can have no such ideas or apprehensions, they often show fear if, when playing with them, we threaten to throw them down from any place; and even beasts, as Pacuvius says,

Who have no cunning, or prophetic craft To ward off danger ere it come,

shudder when the fear of death comes before them. And, indeed, who entertains a different opinion of the wise man himself? who, even when he has decided that he must die, still is affected by the departure from his family, and by the fact that he must leave the light of day. And above all is the power of nature visible in the human race, since many endure beggary to preserve life, and men worn out with old age are tortured with the idea of the approach of death, and endure such things as we see Philoctetes in the play suffer, who, while he was kept in torture by intolerable pains, nevertheless preserved his life by the game which he could kill with his arrows.

He, though slow, o'ertook the swift, He stood and slew the flying—

as Attius says, and made himself coverings for his body by plaiting the feathers together. I am speaking of mankind, and, indeed, generally of all animals, though plants and trees have nearly the same nature, whether, as is the opinion of some most learned men, because some predominant and divine cause has implanted this power in them, or whether it is accidental. We see those things which the earth produces preserved in vigour by their bark and roots, which happens to animals by the arrangement of their senses, and a certain compact conformation of limb. And with reference to this subject, although I agree with those men who think that all these things are regulated by nature, and that if nature neglected to regulate them, the animals themselves could not exist, still I grant that those who differ on this subject may think what they please, and may either understand that when I say the nature of man I mean man (for it makes no difference); for a man will be able to depart from himself sooner than he can lose the desire of those things which are advantageous to him. Rightly, therefore, have the most learned philosophers sought the principle of the chief good in nature, and thought that that appetite for things adapted to nature is implanted in all men, for they are kept together by that recommendation of nature in obedience to which they love themselves.

XII. The next thing which we must examine is, what is the nature of man, since it is sufficiently evident that every one is dear to himself by nature; for that is the thing which we are really inquiring about. But it is evident that man consists of mind and body, and that the first rank belongs to the mind, and the second to the body. In the next place we see, also, that his body is so formed as to excel that of other animals, and that his mind is so constituted as to be furnished with senses, and to have excellence of intellect which the whole nature of man obeys, in which there is a certain admirable force of reason, and knowledge, and science, and all kinds of virtues; for the things which are parts of the body have no authority to be compared with that possessed by the parts of the mind; and they are more easily known. Therefore, let us begin with them.

It is evident, now, how suitable to nature are the parts of our body, and the whole general figure, form, and stature of it; nor is there any doubt what kind of face, eyes, ears and other features are peculiar to man. But certainly it is necessary for them to be in good health and vigorous, and to have all their natural movements and uses; so that no part of them shall be absent, or disordered, or enfeebled; for nature requires soundness. For there is a certain action of the body which has all its motions and its general condition in a state of harmony with nature, in which if anything goes wrong through any distortion or depravity, either by any irregular motion or disordered condition,—as if, for instance, a person were to walk on his hands, or to walk not forwards but backwards,—then he would evidently appear to be flying from himself, and to be putting off his manhood, and to hate his own nature. On which account, also, some ways of sitting down, and some contorted and abrupt movements, such as wanton or effeminate men at times indulge in, are contrary to nature. So that even if that should happen through any fault of the mind, still the nature of the man would seem to be changed in his body. Therefore, on the contrary, moderate and equal conditions, and affections, and habits of the body, seem to be suitable to nature. But now the mind must not only exist, but must exist in a peculiar manner, so as to have all its parts sound, and to have no virtue wanting: but each sense has its own peculiar virtue, so that nothing may hinder each sense from performing its office in the quick and ready perception of those things which come under the senses.

XIII. But there are many virtues of the mind, and of that part of the mind which is the chief, and which is called the intellect; but these virtues are divided into two principal classes: one, consisting of those which are implanted by nature, and are called involuntary; the other, of those which depend on the will, and are more often spoken of by their proper name of virtues; whose great excellence is attributed to the mind as a subject of praise. Now in the former class are docility, memory, and others, nearly all of which are called by the one name of ingenium, and those who possess them are called ingeniosi. The other class consists of those which are great and real virtues; which we call voluntary, such as prudence, temperance, fortitude, justice, and others of the same kind. And this was what might be said briefly of both mind and body; and this statement supplies a sort of sketch of what the nature of man requires:—and from this it is evident, since we are beloved by ourselves, and since we wish everything both in our minds and bodies to be perfect, that those qualities are dear to us for their own sakes, and that they are of the greatest influence towards our living well. For he to whom self-preservation is proposed as an object, must necessarily feel an affection for all the separate parts of himself; and a greater affection in proportion as they are more perfect and more praiseworthy in their separate kinds. For that kind of life is desired which is full of the virtues of the mind and body; and in that the chief good must unavoidably be placed, since it ought to be of such a character as to be the highest of all desirable things. And when we have ascertained that, there ought to be no doubt entertained, that as men are dear to themselves for their own sake, and of their own accord, so, also, the parts of the body and mind, and of those things which are in the motion and condition of each, are cultivated with a deserved regard, and are sought for their own sakes. And when this principle has been laid down, it is easy to conjecture that those parts of us are most desirable which have the most dignity; so that the virtue of each most excellent part which is sought for its own sake, is also deserving of being principally sought after. And the consequence will be, that the virtue of the mind is preferred to the virtue of the body, and that the voluntary virtues of the mind are superior to the involuntary; for it is the voluntary ones which are properly called virtues, and which are much superior to the others, as being the offspring of reason; than which there is nothing more divine in man. In truth, the chief good of all those qualities which nature creates and maintains, and which are either unconnected or nearly so with the body, is placed in the mind; so that it appears to have been a tolerably acute observation which was made respecting the sow, that that animal had a soul given it instead of salt to keep it from getting rotten.

XIV. But there are some beasts in which there is something resembling virtue, such as lions, dogs, and horses; in which we see movements not of the body only, as we do in pigs, but to a certain extent we may discern some movements of mind. But in man the whole dominant power lies in the mind; and the dominant power of the mind is reason: and from this proceeds virtue, which is defined as the perfection of reason: which they think is to be gradually developed day by day. Those things, too, which the earth produces have a sort of gradual growth towards perfection, not very unlike what we see in animals. Therefore we say that a vine lives, and dies; we speak of a tree as young, or old; being in its prime, or growing old. And it is therefore not inconsistent to speak, as in the case of animals, of some things in plants, too, being conformable to nature, and some not: and to say that there is a certain cultivation of them, nourishing, and causing them to grow, which is the science and art of the farmer, which prunes them, cuts them in, raises them, trains them, props them, so that they may be able to extend themselves in the direction which nature points out; in such a manner that the vines themselves, if they could speak, would confess that they ought to be managed and protected in the way they are. And now indeed that which protects it (that I may continue to speak chiefly of the vine) is external to the vine: for it has but very little power in itself to keep itself in the best possible condition, unless cultivation is applied to it. But if sense were added to the vine, so that it could feel desire and be moved by itself, what do you think it would do? Would it do those things which were formerly done to it by the vine-dresser, and of itself attend to itself? Do you not see that it would also have the additional care of preserving its senses, and its desire for all those things, and its limbs, if any were added to it? And so too, to all that it had before, it will unite those things which have been added to it since: nor will it have the same object that its dresser had, but it will desire to live according to that nature which has been subsequently added to it: and so its chief good will resemble that which it had before, but will not be identical with it; for it will be no longer seeking the good of a plant, but that of an animal. And suppose that not only the senses are given it, but also the mind of a man, does it not follow inevitably that those former things will remain and require to be protected, and that among them these additions will be far more dear to it than its original qualities? and that each portion of the mind which is best is also the dearest? and that its chief good must now consist in satisfying its nature, since intellect and reason are by far the most excellent parts of it? And so the chief of all the things which it has to desire, and that which is derived from the original recommendation of nature, ascends by several steps, so as at last to reach the summit; because it is made up of the integrity of the body, and the perfect reason of the intellect.

XV. As, therefore, the form of nature is such as I have described it, if, as I said at the beginning, each individual as soon as he is born could know himself, and form a correct estimate of what is the power both of his entire nature and of its separate parts, he would see immediately what this was which we are in search of, namely, the highest and best of all the things which we desire: nor would it be possible for him to make a mistake in anything. But now nature is from the very beginning concealed in a wonderful manner, nor can it be perceived nor comprehended. But as our age advances, we gradually, or I should rather say slowly, come to a kind of knowledge of ourselves. Therefore, that original recommendation which is given to us by our nature, is obscure and uncertain; and that first appetite of the mind only goes the length of wishing to secure our own safety and soundness. But when we begin to look around us, and to feel what we are, and in what we differ from all the other animals, then we begin to pursue the objects for which we were born. And we see a similar thing take place in beasts, who at first do not move from the place in which they were born; but afterwards all move, influenced by some desire of their own. And so we see snakes crawl, ducks swim, blackbirds fly, oxen use their horns, scorpions their stings; and we see nature a guide to each animal in its path of life.

And the case is similar with the human race. For infants at their first birth lie as if they were utterly devoid of mind; but when a little strength has been added to them, they use both their mind and their senses, and endeavour to raise themselves up and to use their hands; and they recognise those by whom they are being brought up; and afterwards they are amused with those of their own age, and gladly associate with them, and give themselves up to play, and are attracted by hearing stories, and are fond of pleasing others with their own superfluities; and take curious notice of what is done at home, and begin to make remarks, and to learn; and do not like to be ignorant of the names of those whom they see; and in their sports and contests with their fellows, they are delighted if they win, and if they are beaten they are dejected and lose their spirits. And we must not think that any of these things happen without reason; for the power of man is produced in such a way by nature, that it seems made for a perception of all excellence: and on that account children, even without being taught, are influenced by likeness of those virtues of which they have the seeds in themselves; for they are the original elements of nature: and when they have acquired growth, then the whole work of nature is accomplished. For as we have been born and created so as to contain in ourselves the principles of doing something, and of loving somebody, and of liberality, and of gratitude; and so as to have minds adapted for knowledge, prudence, and fortitude, and averse to their opposites; it is not without cause that we see in children those sparks, as it were, of virtue which I have mentioned, by which the reason of a philosopher ought to be kindled to follow that guide as if it were a god, and so to arrive at the knowledge of the object of nature.

For, as I have often said already, the power of nature is discerned through a cloud while we are of a weak age and feeble intellect; but when our mind has made progress and acquired strength, then it recognises the power of nature, but still in such a way that it can make more progress still, and that it must derive the beginning of that progress from itself.

XVI. We must therefore enter into the nature of things, and see thoroughly what it demands; for otherwise we cannot arrive at the knowledge of ourselves. And because this precept was too important an one to be discerned by a man, it has on that account been attributed to God. The Pythian Apollo, then, enjoins us to know ourselves: but this knowledge is to know the power of our mind and body, and to follow that course of life which enjoys the circumstances in which it is placed. And since that desire of the mind to have all the things which I have mentioned in the most perfect manner in which nature could provide them, existed from the beginning, we must admit, when we have obtained what we desired, that nature consists in that as its extreme point, and that that is the chief good: which certainly must in every case be sought for spontaneously for its own sake, since it has already been proved, that even all its separate parts are to be desired for their own sake. But if, in enumerating the advantages of the body, any one should think that we have passed over pleasure, that question may be postponed till another opportunity; for it makes no difference with regard to the present subject of our discussion, whether pleasure consists in those things which we have called the chief things in accordance with nature, or whether it does not. For if, as I indeed think, pleasure is not the crowning good of nature, it has been properly passed over: but if that crowning good does exist in pleasure, as some assert, then the fact does not at all hinder this idea of ours of the chief good from being the right one. For, if to those things which are the principal goods of nature, pleasure is added, then there will have been added just one advantage of the body; but no change will have been made in the original definition of the chief good which was laid down at first.

XVII. And hitherto, indeed, reason has advanced with us in such a way as to be wholly derived from the original recommendation of nature. But now we must pursue another kind of argument, namely, that we are moved in these matters of our own exceeding goodwill, not only because we love ourselves, but because there is both in the body and in the mind a peculiar power belonging to each part of nature. And, (to begin with the body,) do you not see that if there is anything in their limbs deformed, or weak, or deficient, men conceal it? and take pains, and labour earnestly, if they can possibly contrive it, to prevent that defect of the body from being visible, or else to render it as little visible as possible? and that they submit to great pain for the sake of curing any such defect? in order that, even though the actual use of the limb, after the application of the remedy, be likely to be not greater, but even less, still the appearance of the limb may be restored to the ordinary course of nature. In truth, as all men fancy that they are altogether desirable by nature, and that too, not on any other account, but for their own sakes, it follows inevitably that each part of them should be desired for its own sake, because the whole body is sought for its own sake. What more need I say? Is there nothing in the motion and condition of the body which nature herself decides ought to be noticed? for instance, how a person walks or sits, what the expression of his countenance is, what his features are; is there nothing in all these things which we think worthy or unworthy of a free man, as the case may be? Do we not think many men deserving of hatred, who appear by some motion or condition to have despised the laws and moderation of nature? And since these things are derived from the body, what is the reason why beauty also may not fairly be said to be a thing to be desired for its own sake?

For if we consider distortion or disfigurement of the body a thing to be avoided for its own sake, why should we not also, and perhaps still more, cultivate dignity of form for its own sake? And if we avoid what is unseemly, both in the condition and motion of the body, why may we not on the other hand pursue beauty? And we also desire health, strength, and freedom from pain, not merely because of their utility, but also for their own sakes. For since nature wishes to be made complete in all her parts, she desires this condition of the body, which is most according to nature, for its own sake: but nature is put into complete confusion if the body is either sick, or in pain, or destitute of strength.

XVIII. Let us consider the parts of the mind, the appearance of which is more noble; for in proportion as they are more sublime, they give a more clear indication of their nature. So vehement a love, then, of knowledge and science is innate in us, that no one can doubt that the nature of man is drawn to them without being attracted by any external gain. Do we not see how boys cannot be deterred even by stripes from the consideration and investigation of such and such things? how, though they may be beaten, they still pursue their inquiries, and rejoice in having acquired some knowledge? how they delight in telling others what they have learnt? how they are attracted by processions, and games, and spectacles of that kind, and will endure even hunger and thirst for such an object? Can I say no more? Do we not see those who are fond of liberal studies and arts regard neither their health nor their estate? and endure everything because they are charmed with the intrinsic beauty of knowledge and science? and that they put the pleasures which they derive from learning in the scale against the greatest care and labour? And Homer himself appears to me to have had some such feeling as this, which he has developed in what he has said about the songs of the Sirens: for they do not seem to have been accustomed to attract those who were sailing by with the sweetness of their voices, or with any novelty or variety in their song, but the profession which they made of possessing great knowledge; so that men clung to their rocks from a desire of learning. For thus they invite Ulysses, (for I have translated several passages of Homer, and this among them)—

Oh stay, O pride of Greece! Ulysses, stay! Oh, cease thy course, and listen to our lay! Blest is the man ordain'd our voice to hear: Our song instructs the soul and charms the ear. Approach, thy soul shall into raptures rise; Approach, and learn new wisdom from the wise. We know whate'er the kings of mighty name Achieved at Ilium in the field of fame; Whate'er beneath the sun's bright journey lies— Oh stay, and learn new wisdom from the wise.(49)

Homer saw that the story would not be probable if he represented so great a man as caught by mere songs; so they promise him knowledge, which it was not strange that a man desirous of wisdom should consider dearer than his country. And, indeed, to wish to know everything of every kind, is natural to the curious; but, to be attracted by the contemplation of greater objects, to entertain a general desire for knowledge, ought to be considered a proof of a great man.

XIX. What ardour for study do you not suppose there must have been in Archimedes, who was so occupied in drawing some mathematical figures in the sand, that he was not aware that his city was taken? And what a mighty genius was that of Aristoxenus which, we see, was devoted to music? What fondness, too, for study, must have inspired Aristophanes, to dedicate his whole life to literature! What shall we say of Pythagoras? Why should I speak of Plato and of Democritus, by whom, we see, that the most distant countries were travelled over, on account of their desire for learning? And those who are blind to this have never loved anything very worthy of being known. And here I may say, that those who say that those studies which I have mentioned are cultivated for the sake of the pleasures of the mind, do not understand that they are desirable for their own sakes, because the mind is delighted by them, without the interruption of any ideas of utility, and rejoices in the mere fact of knowledge, even though it may possibly produce inconvenience. But why need we seek for more instances to prove what is so evident? For let us examine our own selves, and inquire how the motions of the stars, and the contemplation of the heavenly bodies, and the knowledge of all those things which are hidden from us by the obscurity of nature, affect us; and why history, which we are accustomed to trace back as far as possible, delights us; in the investigation of which we go over again all that has been omitted, and follow up all that we have begun. Nor, indeed, am I ignorant that there is a use, and not merely pleasure, in history. What, however, will be said, with reference to our reading with pleasure imaginary fables, from which no utility can possibly be derived? Or to our wishing that the names of those who have performed any great exploits, and their family, and their country, and many circumstances besides, which are not at all necessary, should be known to us? How shall we explain the fact, that men of the lowest rank, who have no hope of ever performing great deeds themselves, artisans in short, are fond of history; and that we may see that those persons also are especially fond of hearing and reading of great achievements, who are removed from all hope of ever performing any, being worn out with old age?

It must, therefore, be understood, that the allurements are in the things themselves which are learnt and known, and that it is they themselves which excite us to learning and to the acquisition of information. And, indeed, the old philosophers, in their fictitious descriptions of the islands of the blessed, intimate the kind of life which the wise pass, whom they imagine to be free from all care, requiring no cultivation or appointments of life as necessary, and doing, and about to do nothing else but devote their whole time to inquiring and learning and arriving at a knowledge of nature. But we see that that is not only the delight of a happy life, but also a relief from misery. Therefore, many men while in the power of enemies or tyrants, many while in prison or in exile, have relieved their sorrow by the study of literature. A great man of this city, Demetrius Phalereus, when he had been unjustly banished from his country, fled to Alexandria, to king Ptolemy; and, as he was very eminent for his knowledge of this philosophy to which we are exhorting you, and had been a pupil of Theophrastus, he wrote many admirable treatises during the time of that unfortunate leisure of his, not, indeed, for any utility to himself, for that was out of his reach, but the cultivation of his mind was to him a sort of sustenance for his human nature.

I, indeed, have often heard Cnaeus Aufidius, a man of praetorian rank, of great learning, but blind, say that he was affected more by a regret for the loss of light, than of any actual benefit which he derived from his eyes. Lastly, if sleep did not bring us rest to our bodies, and a sort of medicine after labour, we should think it contrary to nature, for it deprives us of our senses, and takes away our power of action. Therefore, if either nature were in no need of rest, or if it could obtain it by any other means, we should be glad, since even now we are in the habit of doing without sleep, in a manner almost contrary to nature, when we want to do or to learn something.

XX. But there are tokens supplied by nature, still clearer, or, I may say, entirely evident and indubitable,—more especially, indeed, in man, but also in every animal,—that the mind is always desirous to be doing something, and can in no condition endure perpetual rest. It is easy to see this in the earliest age of children; for although I fear that I may appear prolix on this subject, still all the ancient philosophers, and especially those of our own country, have recourse to the cradle for illustrations, because they think that in childhood they can most easily detect the will of nature. We see, then, that even infants cannot rest; but, when they have advanced a little, then they are delighted with even laborious sports, so that they cannot be deterred from them even by beating: and that desire for action grows with their growth. Therefore, we should not like to have the slumber of Endymion given to us, not even if we expected to enjoy the most delicious dreams; and if it were, we should think it like death. Moreover, we see that even the most indolent men, men of a singular worthlessness, are still always in motion both in mind and body; and when they are not hindered by some unavoidable circumstance, that they demand a dice-box or some game of some kind, or conversation; and, as they have none of the liberal delights of learning, seek circles and assemblies. Even beasts, which we shut up for our own amusement, though they are better fed than if they were free, still do not willingly endure being imprisoned, but pine for the free and unrestrained movements given to them by nature. Therefore, in proportion as every one is born and prepared for the best objects, he would be unwilling to live at all if, being excluded from action, he were able only to enjoy the most abundant pleasures.

For men wish either to do something as individuals, or those who have loftier souls undertake the affairs of the state, and devote themselves to the attainment of honours and commands, or else wholly addict themselves to the study of learning; in which path of life they are so far from getting pleasures, that they even endure care, anxiety and sleeplessness, enjoying only that most excellent portion of man which may be accounted divine in us, I mean the acuteness of the genius and intellect, and they neither seek for pleasure nor shun labour. Nor do they intermit either their admiration of the discoveries of the ancients, or their search after new ones; and, as they are insatiable in their pursuit of such, they forget everything else, and admit no low or grovelling thoughts; and such great power is there in those studies, that we see even those who have proposed to themselves other chief goods, which they measure by advantage or pleasure, still devote their lives to the investigation of things, and to the explanation of the mysteries of nature.

XXI. This, then, is evident, that we were born for action. But there are several kinds of action, so that the lesser are thrown into the shade by those more important. But those of most consequence are, first of all, as it appears to me, and to those philosophers whose system we are at present discussing, the consideration and knowledge of the heavens, and of those things which are hidden and concealed by nature, but into which reason can still penetrate. And, next to them, the management of state affairs, or a prudent, temperate, courageous principle of government and knowledge, and the other virtues, and such actions as are in harmony with those virtues, which we, embracing them all in one word, call honourable; to the knowledge and practice of which we are led by nature herself, who goes before us as our guide, we having been already encouraged to pursue it. For the beginnings of all things are small, but, as they proceed, they increase in magnitude, and that naturally: for, at their first birth, there is in them a certain tenderness and softness, so that they cannot see or do what is best. For the light of virtue and of a happy life, which are the two principal things to be desired, appears rather later; and much later still in such a way that it can be plainly perceived of what character they are.

For, admirably does Plato say, "That man is happy to whom, even in his old age, it is allowed to arrive at wisdom and correctness of judgment." Wherefore, since we have said enough of the first advantages of nature, we will now examine those which are more important, and which are later in point of time.

Nature, then, has made and fashioned the body of man in such a manner, that it makes some parts of him perfect at his first birth, and forms others as he advances in age; and, at the same time, does not employ many external or adventitious aids. But she has filled up the perfection of the mind in the same way as that of the body; for she has adorned it with senses suitable for the effecting of its purposes, so that it is not in the least, or not much, in want of any assistance for strengthening itself. But that which is most excellent and important in man it has abandoned: although it has given him an intellect able to receive every kind of virtue, and has implanted in him, even without instruction, a slight knowledge of the most important things, and has begun, as it were, to teach him, and has led him on to those elements as I may call them, of virtue which existed in him. But it has only begun virtue itself, nothing more. Therefore it belongs to us,—when I say to us, I mean to our art,—to trace back the consequences to those principles which we have received, until we have accomplished our object, which is indeed of a good deal more consequence, and a good deal more to be desired for its own sake, than either the senses, or those parts of the body which we have mentioned; which the excellent perfection of the mind is so far superior to, that it can scarcely be imagined how great the difference is. Therefore, all honour, all admiration, all study is referred to virtue, and to those actions which are consistent with virtue; and all those things which are either in our minds in that state, or are done in that manner, are called by one common name—honourable. And we shall presently see what knowledge we have of all these things, and what is meant by the different names, and what the power and nature of each is.

XXII. But at present we need only explain that these things which I call honourable, (besides the fact of our living ourselves on their account,) are also by their own nature deserving of being sought for their own sake. Children show this, in whom nature is perceived as in a mirror. What eagerness is there in them when contending together! how vigorous are their contests! how elated are those who win! how ashamed those who are beaten! how unwilling are they to be blamed! how eager to be praised! what labours will they not endure to surpass their fellows! what a recollection have they of those who are kind to them! how anxious are they to prove their gratitude! and these qualities are most visible in the best dispositions; in which all these honourable qualities which we appreciate are filled up as it were by nature. But in children they are only sketched.

Again, in more mature age, who is so unlike a man as not to be moved to a dislike of baseness and approval of what is honourable? Who is there who does not loathe a libidinous and licentious youth? who, on the contrary, does not love modesty and constancy in that age, even though his own interest is not at all concerned? Who does not detest Pullus Numitorius, of Fregellae, the traitor, although he was of use to our own republic? who does not praise Codrus, the saviour of his city, and the daughters of Erectheus? Who does not detest the name of Tubulus? and love the dead Aristides? Do we forget how much we are affected at hearing or reading when we are brought to the knowledge of anything which has been done in a pious, or friendly, or magnanimous spirit? Why should I speak of men like ourselves, who have been born and brought up and trained to praise and glory? What shouts of the common people and of the unlettered crowd are excited in the theatres when this sentence is uttered—

I am Orestes:

and when, on the other hand, the other actor says—

No; it is I, 'tis I who am Orestes.

But when one of them is allowed to depart by the perplexed and bewildered king, and they demand to die together, is this scene ever acted without being accompanied by the most violent expressions of admiration? There is no one, then, who does not approve of and praise this disposition of mind; by which not only no advantage is sought, but good faith is preserved even at the expense of one's advantage. And not only are imaginary fables, but true histories also, and especially those of our country, full of such instances: for we selected our most virtuous citizen to receive the Idaean sacred vessels; we have sent guardians to kings; our generals have devoted their lives for the safety of the republic; our consuls have warned a king who was our greatest enemy, when he was actually approaching our walls, to beware of poison. In our republic, a woman has been found to expiate, by a voluntary death, a violation which was inflicted on her by force; and a man to kill his daughter to save her from being ravished. All which instances, and a countless host of others, prove to the comprehension of every one that those who performed those deeds were induced to do so by the brilliancy of virtue, forgetful of their own advantage, and that we, when we praise those actions, are influenced by nothing but their honourable character.

XXIII. And having briefly explained these matters, (for I have not sought to adduce the number of examples which I might have done, because there was no doubt on the subject,) it is shown sufficiently by these facts that all the virtues, and that honourableness which arises from these virtues, and clings to them, are worthy to be sought for their own sake. But in the whole of this honourableness of which we are speaking, there is nothing so eminent, nor so extensive in its operation, as the union of man with man, and a certain partnership in and communication of advantages, and the affection itself of the human race; which originating in that first feeling according to which the offspring is loved by the parent, and the whole house united by the bonds of wedlock and descent, creeps gradually out of doors, first of all to one's relations, then to one's connexions, then to one's friends and neighbours, then to one's fellow-countrymen, and to the public friends and allies of one's country; then it embraces the whole human race: and this disposition of mind, giving every one his due, and protecting with liberality and equity this union of human society which I have spoken of, is called justice, akin to which are piety, kindness, liberality, benevolence, courtesy, and all other qualities of the same kind. But these, though peculiarly belonging to justice, are also common to the other virtues.

For as the nature of man has been created such that it has a sort of innate principle of society and citizenship, which the Greeks call πολιτικὸν, whatever each virtue does will not be inconsistent with that principle of common union, and that human affection and society which I have spoken of; and justice, as she founds herself in practice on the other virtues, will also require them, for justice cannot be maintained except by a courageous and wise man. Honourableness itself, then, is a thing of the same character as all this conspiracy and agreement of the virtues which I have been speaking of; since it is either virtue itself, or an action virtuously performed. And a life acting in harmony and consistency with this system, and with virtue, may fairly be thought upright and honourable, and consistent, and natural. And this union and combination of virtues is nevertheless divided by philosophers on some principle of their own. For though they are so joined and connected as to be all partners with one another, and to be unable to be separated from one another, yet each has its peculiar sphere of duty; as, for instance, fortitude is discerned in labour and danger; temperance, in the disregard of pleasures; prudence, in the choice of good and evil; justice, in giving every one his due. Since, then, there is in every virtue a certain care which turns its eyes abroad, as it were, and which is anxious about and embraces others, the conclusion is, that friends, and brothers, and relations, and connexions, and fellow-countrymen, and in short everybody, since we wish the society of all mankind to be one, are to be sought after for their own sakes. But still, of all these things and people there is nothing of such a kind that it can be accounted the chief good. And from this it follows, that there are found to be two kinds of goods which are to be sought for their own sake. One kind which exists in those things in which that chief good is brought to perfection: and they are qualities of either the mind or body. But these things which are external, that is to say, which are in neither mind nor body, such as friends, parents, children, relations, or one's country, are indeed dear to me for their own sake, but still are not of the same class as the other kind. Nor, indeed, could any one ever arrive at the chief good, if all those things which are external, although desirable, were contained in the chief good.

XXIV. How then, you will say, can it be true that everything is referred to the chief good, if friendship, and relationship, and all other external things are not contained in the chief good? Why, on this principle,—because we protect those things which are external with those duties which arise from their respective kinds of virtue. For the cultivation of the regard of a friend or a parent, which is the discharge of a duty, is advantageous in the actual fact of its being such, inasmuch as to discharge a duty is a good action; and good actions spring from virtues; and wise men attend to them, using nature as a kind of guide.

But men who are not perfect, though endued with admirable talents and dispositions, are often excited by glory, which has the form and likeness of honourableness. But if they were to be thoroughly acquainted with the nature of that honourableness which is wholly complete and perfect, that one thing which is the most admirable of all things, and the most praiseworthy, with what joy would they be filled, when they are so greatly delighted at its outline and bare idea! For who that is given up to pleasure, and inflamed with the conflagration of desire in the enjoyment of those things which he has most eagerly wished for, can we imagine to be full of such joy as the elder Africanus after he had conquered Hannibal, or the younger one after he had destroyed Carthage? What man was there who was so much elated with the way in which all the people flocked to the Tiber on that day of festivity as Lucius Paullus, when he was leading in triumph king Perses as his prisoner, who was conveyed down on the same river?

Come now, my friend Lucius, build up in your mind the lofty excellence of virtue, and you will not doubt that the men who are possessed of it, and who live with a magnanimous and upright spirit, are always happy; men who are aware that all the movements of fortune, all the changes of affairs and circumstances, must be insignificant and powerless if ever they come to a contest with virtue. For those things which are considered by us as goods of the body, do indeed make up a happy life, but still not without leaving it possible for a life to be happy without them. For so slight and inconsiderable are those additions of goods, that as stars in the orbit of the sun are not seen, so neither are those qualities, but they are lost in the brilliancy of virtue. And as it is said with truth that the influence of the advantages of the body have but little weight in making life happy, so on the other hand it is too strong an assertion to say that they have no weight at all: for those who argue thus appear to me to forget the principles of nature which they themselves have contended for.

We must, therefore, allow these things some influence: provided only that we understand how much we ought to allow them. It is, however, the part of a philosopher, who seeks not so much for what is specious as for what is true, neither utterly to disregard those things which those very boastful men used to admit to be in accordance with nature; and at the same time to see that the power of virtue, and the authority, if I may say so, of honourableness, is so great that all those other things appear to be, I will not say nothing, but so trivial as to be little better than nothing. This is the language natural to a man who, on the one hand, does not despise everything except virtue, and who, at the same time, honours virtue with the praises which it deserves. This, in short, is a full and perfect explanation of the chief good; and as the others have attempted to detach different portions from the main body of it, each individual among them has wished to appear to have established his own theory as the victorious one.

XXV. The knowledge of things has been often extolled in a wonderful manner by Aristotle and Theophrastus for its own sake. And Herillus, being allured by this single fact, maintained that knowledge was the chief good, and that there was no other thing whatever that deserved to be sought for its own sake. Many things have been said by the ancients on the subject of despising and contemning all human affairs. This was the one principle of Aristo; he declared that there was nothing which ought to be avoided or desired except vice and virtue. And our school has placed freedom from pain among those things which are in accordance with nature. Hieronymus has said that this is the chief good: but Callipho, and Diodorus after him, one of whom was devoted to pleasure, and the other to freedom from pain, could neither of them allow honourableness to be left out, which has been especially praised by our countrymen. Moreover, even the advocates of pleasure seek for subterfuges, and are talking of virtue whole days together; and say that pleasure is at first only wished for; that afterwards it, through custom, becomes a second nature, by which men are excited to do many things without at all seeking pleasure.

The Stoics remain to be mentioned. They, indeed, have borrowed not one idea or another from us, but have appropriated our whole system of philosophy. And as other thieves alter the marks on the things which they have stolen, so they, in order to be able to use our opinions as their own, have changed the names which are like the private marks on things. And so this school alone remains worthy of those men who study the liberal arts, worthy of the learned, worthy of eminent men, worthy of princes, worthy of kings.

And when he had said this, and then stopped to take breath for a while; What is the matter? said he; do I not seem to have said enough in your presence for my own defence? I replied,—Indeed, O Piso, as has often been the case before, you have seemed to-day to have so thorough an acquaintance with all these things, that, if we could always have the advantage of your company, I should not think that we had much reason to have recourse to the Greeks. Which, indeed, I have been the more pleased with, because I recollect that Staseas, the Neapolitan, your preceptor, a very illustrious Peripatetic, was at times accustomed to discuss these points differently, agreeing with those men who attributed a great deal of weight to prosperity and adversity, and to the good or evil qualities of the body. It is as you say, he replied: but these points are argued with much more accuracy and impressiveness by my friend Antiochus than they used to be by Staseas. Although I do not ask what I have proved to your satisfaction, but what I have proved to the satisfaction of this friend of mine, the young Cicero, a pupil whom I wish to seduce from you.

XXVI. Then Lucius said,—Indeed, I quite agree with what you have said, and I think my brother does too. Then said Piso to me: Is it so? Do you pardon the youth? or would you rather that he should learn these things which, when he has learnt thoroughly, he will know nothing at all? I give him leave, said I. But do not you recollect that I am allowed to express my approval or disapproval of what has been said by you? For who can avoid approving of what appears to him to be probable? Can any, we said, approve of anything of which he has not a thorough perception, comprehension, and knowledge? There is, said I, no great dispute between us, Piso; for there is no other reason why it appears to me that nothing can be perceived except that the faculty of perceiving is defined in such a manner by the Stoics that they affirm that nothing can be perceived except what is so true that it cannot possibly be false. Therefore there is a dispute between us and the Stoics, but none between us and the Peripatetics. However, we may pass over this, for it would open the door to a long and sufficiently bitter dispute.

It seemed to me that it was too hasty an assertion of yours that all wise men were always happy. I know not how such a sentence escaped you; but unless it is proved, I fear that the assertion which Theophrastus made with respect to fortune, and pain, and bodily torture be true, with which he did not consider that a happy life could possibly be joined, must be true. For it is exceedingly inconsistent that the same person should be happy, and afflicted with many misfortunes; and how these things can be reconciled, I do not at all understand. Which assertion then, said he, is it that you object to? Do you deny that the power of virtue is so great that she can by herself be sufficient for happiness? or, if you admit that, do you think it impossible that those persons who are possessed of virtue may be happy, even if they are afflicted with some evils? I, indeed, I replied, wish to attribute as much power as possible to virtue; however, we may discuss at another time how great her power is; at present the only question is, whether she has so much power as this, if anything external to virtue is reckoned among the goods. But, said he, if you grant to the Stoics that virtue alone, if it be present, makes life happy, you grant it also to the Peripatetics; for those things which they do not venture to call evils, but which they admit to be unpleasant and inconvenient, and to be rejected, and odious to nature we call evils, but slight, and, indeed, exceedingly trifling ones. Wherefore, if that man can be happy who is among disagreeable things which ought to be rejected, he also may be so who is among slight evils. And I say, O Piso, if there is any one who in causes is used to have a clear insight into what the real question is, you are the man: wherefore I beg of you to take notice; for, hitherto, owing perhaps to my fault, you do not perceive what it is that I am seeking. I am attending, said he; and I am waiting to see what answer you will make to the questions that I ask.

XXVII. I will answer, said I, that I am not inquiring at present what virtue can effect, but what is said consistently on the subject, and why the assertions are at variance with one another. How so? said he. Because, said I, when this pompous assertion is uttered by Zeno, as if he were an oracle,—"Virtue requires nothing beyond herself to enable a man to live happily"—why? said he—"Because there is no other good except what is honourable." I do not ask now whether that is true; I only say that what he says is admirably consistent. Epicurus will say the same thing—"that the wise man is always happy;" which, indeed, he is in the habit of spouting out sometimes. And he says that this wise man, when he is being torn to pieces with the most exquisite pains, will say, "How pleasant it is! how I disregard it!" I will not argue with the man as to why there is so much power in nature; I will only urge that he does not understand what he ought to say, after he has said that pain is the greatest evil.

Now I will address the same language to you. You say that all the goods and evils are the same that those men pronounce them to be who have never even seen a philosopher in a picture, as the saying is—namely, health, strength, stature, beauty, the soundness of all a man's nails, you call good—deformity, disease, weakness you call evils. These are all externals; do not go on any more; but at all events you will reckon these things among the goods, as the goods of the body which help to compose them, namely, friends, children, relations, riches, honour, power. Take notice that I say nothing against this. If those are evils into which a wise man can fall, then it follows that to be a wise man is not sufficient to secure a happy life. Indeed, said he, it is very little towards securing a perfectly happy one, but enough for securing a tolerably happy one.

I have noticed, said he, that you made this distinction a little while ago, and I know that our friend Antiochus used to speak in this manner. But what can be less approved of than the idea of a person being happy, and yet not happy enough? For when anything is enough, then whatever is added to that is excess: and no one is too happy: and no one is happier than a happy man. Therefore, said he, was not Quintus Metellus, who saw three of his sons consuls, one of whom was also censor and celebrated a triumph, and a fourth praetor; and who left them all in safety behind him, and who saw his three daughters married, having been himself consul, censor and augur, and having celebrated a triumph; was he not, I say, in your opinion, (supposing him to have been a wise man,) happier than Regulus, who being in the power of the enemy, was put to death by sleeplessness and hunger, though he may have been equally wise?

XXVIII. Why do you ask me that? said I; ask the Stoics. What answer, then, said he, do you suppose they will make? They will say that Metellus was in no respect more happy than Regulus. Let us, then, said he, hear what they have got to say. But, said I, we are wandering from our subject; for I am not asking what is true, but what each person ought to say. I wish, indeed, that they would say that one man is happier than another: you should see the ruin I would make of them. For, as the chief good consists in virtue alone, and in honourableness; and as neither virtue, as they say, nor honourableness is capable of growth, and as that alone is good which makes him who enjoys it necessarily happy, as that in which alone happiness is placed cannot be increased, how is it possible that one person can be happier than another? Do you not see how all these things agree together? And, in truth, (for I must avow what I feel,) the mutual dependence of all these things on one another is marvellous: the last part corresponds to the first, the middle to each extremity, and each extremity to the other. They see all that follows from, or is inconsistent with them. In geometry, if you grant the premises the conclusion follows. Grant that there is nothing good except what is honourable, and you must grant that happiness is placed in virtue alone. Try it the other way. If you grant this conclusion, you must grant the premises; but this is not the case with the arguments of your school. There are three kinds of goods. The assertions go trippingly on: he comes to the conclusion: he sticks fast: he is in a difficulty; for he wishes to say, that nothing can be wanting to a wise man to complete his happiness—a very honourable sentiment, one worthy of Socrates, or even of Plato. Well, I do venture to assert that, says he. It is impossible, unless you remodel your premises: if poverty is an evil, no beggar can be happy be he ever so wise. But Zeno ventured to call such a man not only happy, but also rich.

To be in pain is an evil; the man who is fastened to a cross cannot be happy. Children are a good; childlessness is an evil. One's country is a good; exile is an evil. Health is a good; disease is an evil. Vigour of body is a good; feebleness is an evil. Clear sight is a good; blindness is an evil. But, though a man may be able to alleviate any single one of these evils by consolation, how will he be able to endure them all? For, suppose one person were blind, feeble, afflicted with grievous sickness, banished, childless, in indigence, and put to the torture; what will you call him, Zeno? Happy, says he. Will you call him most perfectly happy? To be sure I will, says he, when I have taught him that happiness does not admit of degrees any more than virtue, the mere possession of which makes him happy. This seems to you incredible that he can call him perfectly happy. What is your own doctrine? is that credible? For if you appeal to the people, you will never convince them that a man in such a condition is happy. If you appeal to prudent men, perhaps they will doubt as to one point, namely, whether there is so much force in virtue that men endued with that can be happy, even in Phalaris's bull; but they will not doubt at all that the Stoic language is consistent with itself and that yours is not.

Do you then, says he, approve of the book of Theophrastus on a happy life? We are wandering from our subject; and that I may not be too tedious—if, said I, Piso, those things are evils, I wholly approve of it. Do not they then, said he, seem to you to be evils? Do you ask that? said I; whatever answer I give you, you will find yourself in embarrassment. How so? said he. Because, if they are evils, a man who is affected with them cannot be happy. If they are not evils, there is an end to the whole system of the Peripatetics. And he laughing replied, I see what you are at; you are afraid I shall carry off your pupil. You may carry him off, said I, if he likes to follow you; for he will still be with me if he is with you.

XXIX. Listen then, said he, O Lucius; for, as Theophrastus says, I must direct my discourse to you,—the whole authority of philosophy consists in making life happy; for we are all inflamed with a desire of living happily. This, both your brother and I agree upon. Wherefore we must see whether the system of the philosophers can give us this. It promises to do so certainly: for, unless it made that promise, why did Plato travel over Egypt, to learn numbers and knowledge of the heavenly mysteries from barbarian priests? Why afterwards did he go to Tarentum to Archytas; and to the other Pythagoreans of Locri, Echecrates, Timaeus, and Acrion; in order, after he had drained Socrates to the dregs, to add the doctrine of the Pythagoreans to his, and to learn in addition those things which Socrates rejected? Why did Pythagoras himself travel over Egypt, and visit the Persian Magi; why did he go on foot over so many countries of the barbarians, and make so many voyages? Why did Democritus do the same? who, (whether it is true or false, we will not stop to inquire,) is said to have put out his own eyes; certainly, in order that his mind might be abstracted from contemplation as little as possible; he neglected his patrimony, and left his lands uncultivated, and what other object could he have had except a happy life? And if he placed that in the knowledge of things, still from that investigation of natural philosophy he sought to acquire equanimity; for he called the summum bonum εὐθυμία, and very often ἀθαμβία, that is to say, a mind free from alarm. But, although this was well said, it was not very elegantly expressed; for he said very little about virtue, and even what he did say, he did not express very clearly. For it was not till after his death that these subjects were discussed in this city, first by Socrates, and from Socrates they got entrance into the Academy. Nor was there any doubt that all hope of living well and also happily was placed in virtue: and when Zeno had learnt this from our school, he began to express himself on the same subject in another manner, as lawyers do on trials. And now you approve of this conduct in him. Will you then say that he by changing the names of things escaped the charge of inconsistency, and yet not allow us to do so too?

He asserts that the life of Metellus was not happier than that of Regulus, but admits that it was preferable to it; he says it was not more to be sought after, but still to be taken in preference; and that if one had a choice, one would choose the life of Metellus, and reject that of Regulus. What then he calls preferable, and worthy to be chosen in preference, I call happier; and yet I do not attribute more importance to that sort of life than the Stoics do. For what difference is there between us, except that I call well-known things by well-known names, and that they seek for new terms to express the same ideas? And so, as there is always some one in the senate who wants an interpreter, we, too, must listen to them with an interpreter. I call that good which is in accordance with nature; and whatever is contrary to nature I call evil. Nor do I alone use the definition; you do also, O Chrysippus, in the forum and at home; but in the school you discard it. What then? Do you think that men in general ought to speak in one way, and philosophers in another, as to the importance of which everything is? that learned men should hold one language, and unlearned ones another? But as learned men are agreed of how much importance everything is, (if they were men, they would speak in the usual fashion,) why, as long as they leave the facts alone, they are welcome to mould the names according to their fancy.

XXX. But I come now to the charge of inconsistency, that you may not repeat that I am making digressions; which you think exist only in language, but which I used to consider depended on the subject of which one was speaking. If it is sufficiently perceived (and here we have most excellent assistance from the Stoics), that the power of virtue is so great, that if everything else were put on the opposite side, it would not be even visible, when all things which they admit at least to be advantages, and to deserve to be taken, and chosen, and preferred, and which they define as worthy of being highly estimated; when, I say, I call these things goods which have so many names given them by the Stoics, some of which are new, and invented expressly for them, such as producta and reducta, and some of which are merely synonymous; (for what difference can it make whether you wish for a thing or choose it? that which is chosen, and on which deliberate choice is exercised, appears to me to be the better) still, when I have called all these things goods, the question is merely how great goods I call them; when I say they deserved to be wished for, the question is,—how eagerly?

But, if I do not attribute more importance to them when I say that they deserve to be wished for, than you do who say they only deserve to be chosen, and if I do not value them more highly when I call them bona, than you, when you speak of them as producta; then all these things must inevitably be involved in obscurity, and put out of sight, and lost amid the rays of virtue like stars in the sunbeams. But that life in which there is any evil cannot be happy. Then a corn-field full of thick and heavy ears of corn is not a corn-field if you see any tares anywhere; nor is traffic gainful if, amid the greatest gains, you incur the most trifling loss. Do we ever act on different principles in any circumstances of life; and will you not judge of the whole from its greatest part? or is there any doubt that virtue is so much the most important thing in all human affairs, that it throws all the rest into the shade?

I will venture, then, to call the rest of the things which are in accordance with nature, goods, and not to cheat them of their ancient title, rather than go and hunt for some new name for them; and the dignity of virtue I will put, as it were, in the other scale of the balance. Believe me, that scale will outweigh both earth and sea; for the whole always has its name from that which embraces its largest part, and is the most widely diffused. We say that one man lives merrily. Is there, then, an end of this merry life of his if he is for a moment a little poor?

But, in the case of that Marcus Crassus, who, Lucilius says, laughed once in his life, the fact of his having done so did not deliver him from being called ἀγέλαστος. They call Polycrates of Samos happy. Nothing had ever happened to him which he did not like, except that he had thrown into the sea a ring which he valued greatly; therefore he was unhappy as to that one annoyance; but subsequently he was happy again when that same ring was found in the belly of a fish. But he, if he was unwise (which he certainly was, since he was a tyrant), was never happy; if he was wise he was not miserable, even at the time when he was crucified by Oroetes, the lieutenant of Darius. But he had great evils inflicted on him. Who denies that?—but those evils were overcome by the greatness of his virtue.

XXXI. Do you not grant even this to the Peripatetics, that they may say that the life of all good, that is, of all wise men, and of men adorned with every virtue, has in all its parts more good than evil? Who says this? The Stoics may say so. By no means. But do not those very men who measure everything by pleasure and pain, say loudly that the wise man has always more things which he likes than dislikes? When, then, these men attribute so much to virtue, who confess that they would not even lift a finger for the sake of virtue, if it did not bring pleasure with it, what ought we to do, who say that ever so inconsiderable an excellence of mind is so superior to all the goods of the body, that they are put wholly out of sight by it? For who is there who can venture to say, that it can happen to a wise man (even if such a thing were possible) to discard virtue for ever, with a view of being released from all pain? Who of our school, who are not ashamed to call those things evils which the Stoics call only bitter, would say that it was better to do anything dishonourably with pleasure than honourably with pain? To us, indeed, Dionysius of Heraclea appears to have deserted the Stoics in a shameful manner, on account of the pain of his eyes; as if he had learnt from Zeno not to be in pain when he was in pain. He had heard, but he had not learnt, that it was not an evil, because it was not dishonourable, and because it might be borne by a man. If he had been a Peripatetic he would, I suppose, have adhered to his opinion, since they say that pain is an evil. And with respect to bearing its bitterness, they give the same precepts as the Stoics; and, indeed, your friend Arcesilas, although he was a rather pertinacious arguer, was still on our side; for he was a pupil of Polemo; and when he was suffering under the pain of the gout, and Carneades, a most intimate friend of Epicurus, had come to see him, and was going away very melancholy, said, "Stay awhile, I entreat you, friend Carneades; for the pain does not reach here," showing his feet and his breast. Still he would have preferred being out of pain.

XXXII. This, then, is our doctrine, which appears to you to be inconsistent, since, by reason of a certain heavenly, divine, and inexpressible excellence of virtue, so great, that wherever virtue and great, desirable, and praiseworthy exploits done by virtue are, there misery and grief cannot be, but nevertheless labour and annoyance can be, I do not hesitate to affirm that all wise men are always happy, but still, that it is possible that one man may be more happy than another.