The Ethical Writings. Cicero

before he gave it utterance — made the scepticism of this school congenial to him. At the same time, his love of elegant ease and luxury and his lack of moral enterprise — though not of courage when emergencies were forced upon him — were in closer affinity with the practical ethics of the Peripatetics than with the more rigid system of the Stoics; while his pure moral taste and his genuine reverence for the right brought him into sympathy with the Stoic school. Under no culture short of that Christian regeneration which is less a culture than a power could he have become heroically virtuous; under no conceivable influence could he, such as he was in his early manhood, have become grossly vicious. He believed in virtue, admired it, loved it. His aesthetic nature was pre-eminently true and pure. His private character indicates high-toned principle. In an age when all things were venal, no charge of corruption was ever urged against him, even by an enemy. He neither bought office, nor sold its functions. Associating familiarly with well-known convivialists, who regarded a wine-debauch as always a welcome episode in the pursuits whether of war or of peace, we have no vestige of a proof that he ever transgressed the bounds of temperance, and there is not a word in his writings that indicates any sympathy with excesses of the table. Living at a time when licentiousness in its foulest forms was professed without shame and practised without rebuke, we have reason to believe that he led a chaste life from his youth; and though as an advocate he was sometimes obliged to refer to subjects and transactions offensive to purity, and in his letters there are passages which might seem out of place in the correspondence of a Christian scholar of the nineteenth century, it may be doubted whether in all his extant writings there is a single sentence inconsistent with what a purist of his own age would have deemed a blameless moral character.

      He has been, indeed, charged by some of his biographers with motives of the lowest order in the divorce of the mother of his children after a union of thirty years, and his marriage with a young heiress, his own ward. But by the best standard that he knew, though not by the Christian standard so profligately ignored and outraged in our own section of Christendom, he was more than justified. His wife was no little of a virago, had wasted a great deal of money for him in his absence, and had willed property under her control in such a way as to give him just displeasure; and it appears from his letters that he exercised the then unquestioned right of divorce solely on these grounds, with no specific marriage in view, and that the alliance which he actually made was preceded by overtures both to and from other candidates for that honor. Moreover, the charge of mercenary views in this marriage is negatived by its speedy dissolution on his part, with the sacrifice of the entire and large fortune which it brought to him, on the sole ground that his bride had manifested unseemly satisfaction in the death of his daughter Tullia, whom she regarded as her rival in her husband’s affection.

      Yet there were heights of virtue beyond Cicero’s scope. He was wholly destitute of the martyr-spirit. He was much of a Sybarite in his habits. His many villas, furnished with equal taste and splendor, gave him the sumptuous surroundings and the aesthetic leisure without which he could not regard even virtue as sufficient for his happiness, and times of enforced absence from wonted pursuits and enjoyments were filled with unmanly complaint and self-commiseration. He loved applause, suffered keenly from unpopularity, and vacillated in his political allegiance, sometimes with the breeze of public opinion, sometimes with his faith in the fortunes of an eminent leader. He often worshipped with manifest sincerity the ascending star, and had little sympathy with fallen greatness. He was thoroughly patriotic, would have sacrificed for his country anything and everything except his own fame, and coveted nothing so much as opportunities like that afforded by the Catilinian conspiracy for winning celebrity by signal service to the republic. He had, too, large and profound wisdom as a statesman; but his best judgment generally came too late for action, so that had he derived a surname from classic fable, it would have been Epimetheus, not Prometheus. As an advocate he was supple and many-sided, yet he always impresses his reader with his sincerity, and probably a prime element of his pre-eminent success in the courts was the capacity of making a cause his own, and throwing into it for the time genuine feeling and not its mere eloquent semblance.

      His lot was cast in an age when only an iron will could have maintained, along with the conscious integrity which, as I think, characterized Cicero’s whole life, the perfect self-consistency which no stress could bend or warp. When we compare him with his most illustrious contemporaries, it is impossible not to assign to him a preeminent place both as to private virtues and as to public services. It is only when we try him by his own standard that we have a vivid sense of his deficiencies and shortcomings.

      Cicero’s only son, with the heritage of his name, Marcus Tullius, seems to have inherited few of his father’s distinguishing characteristics, and not improbably may have borne, in some respects, a close moral kindred to his high-spirited mother. He was impetuous, irascible, headstrong, brave as a soldier, and though indolent except when roused to action, not without ability and learning. At the age of sixteen he served with great credit in Pompey’s army. After the defeat of Pharsalia he was sent to Athens to complete his education. He fell there into habits of gross dissipation, being led astray by one of his teachers. He, however, yielded to his father’s earnest remonstrances, expressed great grief and shame for his misconduct, and entered upon a regular and studious course of life, winning high credit with Cratippus his teacher, and receiving warm commendation from his father’s friends resident or sojourning in Athens. He subsequently fought with distinction under Marcus Brutus, and after the battle of Philippi joined Sextus Pompeius in Sicily. Returning to Rome when peace was concluded with the Triumvirate, he was an object of special regard with Augustus, and after holding several offices of lower grade, became his colleague in the consulship. He afterward went as proconsul to Asia Minor, where his name drops from history, which but for his father might never have found place for it.

      When it appeared that Brutus and Cassius had effected nothing for the republic, and Antony was becoming all-powerful in the state, in the spring of 44 b. c., Cicero, deeming his life insecure, left Rome, and spent the summer successively at several of his villas in Western Italy. He beguiled his disappointment and sorrow at the issue of public affairs by philosophy and ethics, and this summer seems to have been, at least for posterity, the most fruitful season of his life, being the epoch of the completion of his Tusculan Disputations and his De Natura Deorum, and of the composition of several of his smaller treatises. In June of that year he says, in a letter to Atticus, that he is writing for his son’s benefit an elaborate treatise on Morals. “On what subject,” he asks, “can a father better write to a son?” In the latter part of the summer he started on a journey to Athens to visit his son, but was recalled by the intelligence of a probable understanding on amicable terms between Antony and the Senate. Deceived in this hope, he repaired to Rome, and pronounced his first Philippic against Antony in the beginning of September. In November he writes again about his ethical work, tells Atticus that he has completed two books and is busy on the third, and announces and explains the title. The work was completed before the end of the year.

      Cicero’s time was a period of eclecticism in philosophy, especially so among the cultivated Romans, with whom philosophy was not indigenous, but a comparatively recent importation. Cicero himself was pre-eminently a lover of philosophical thought, study, and discussion, and probably was more intimately conversant with the history of opinions and the contents of books in that department than any man of his time; yet he seems to have lacked profound convictions on the subjects at issue among the several schools. Thus in the De Officiis, while he repeatedly professes his adherence to the New Academy and the Peripatetic doctrine of morals, he bases his discussion on the Stoic theory, and intimates very clearly that he thought his son safer under the rigid discipline of the Stoic school than under the more lax though wise tuition of his Peripatetic preceptor. It is as if a Mohammedan, while recognizing the divine mission of the Arab prophet, were to write for his son a treatise on the ethics of the New Testament as better adapted than the moral system of the Koran for the training and confirming of a young man in the practice of virtue.

      This treatise, then, may be regarded as an exposition of the ethical system of the Stoics of Cicero’s time, yet with a special limitation, purpose, and adaptation. It is not designed for the ideally perfect philosopher, nor for a candidate for that exalted position, but for one on the lower plane of common life. It therefore defines not the moral consciousness of the truly wise man, but the specific duties by the practice of which one may grow