The Ethical Writings. Cicero

living, but of life itself. Of these two things, all the lustre and renown, and the utility too, belong to the latter: but their cause and the habit of mind that makes men great lie in the former; for in this is inherent that which renders souls truly great, and lifts them above the vicissitudes of human fortune. Moreover, this first constituent of greatness consists in two things, in accounting the right alone as good, and in freedom from all disturbing passions: for to hold in light esteem, and on fixed and firm principles to despise, objects which to most persons seem excellent and splendid, is the token of a brave and great soul; and to bear those reputedly bitter experiences which are so many and various in human life and fortunes, in such a way as to depart in no wise from the deportment that is natural to you, in no wise from the dignity befitting a wise man, is the index of a strong mind and of great steadfastness of character. But it is incongruous for one who is not broken down by fear to be broken down by the love of gain, or for him who has shown himself unconquered by labor, to be conquered by sensuality. These failures must be provided against, and the desire for money must especially be shunned. For nothing shows so narrow and small a mind as the love of riches; nothing is more honorable and magnificent than to despise money if you have it not, — if you have it, to expend it for purposes of beneficence and generosity. The greed of fame, also, as I have already said, must be shunned; for it deprives one of liberty, which every high-minded man will strive to the utmost to maintain. Indeed, posts of command ^{Ref. 048} ought not to be eagerly sought, nay, they should sometimes rather be refused, sometimes resigned. One should also be free from all disturbing emotions, not only from desire and fear, but equally from solicitude, and sensuality, and anger, that there may be serenity of mind, and that freedom from care which brings with it both evenness of temper and dignity of character. But there are and have been many who, in quest of the serenity of which I am speaking, have withdrawn from public affairs, and taken refuge in a life of leisure. Among these are the most eminent philosophers, including those of the very first rank, and also some stern and grave men, who could not endure the conduct either of the people or of their rulers. Some, too, have taken up their abode in the country, engrossed in the care of their own property. Their design is the same as that of kings, to lack nothing, to obey no one, to enjoy liberty, the essence of which is to live as one pleases.

      21. While the purpose of living as one pleases is common to those greedy of power and to the men of leisure of whom I have spoken, the former think that they can realize it if they have large resources; the latter, if they are content with what they have, and with little. Nor is either opinion to be despised. But the life of the men of leisure is easier, and safer, and less liable to give trouble or annoyance to others; while that of those who have fitted themselves for the public service and for the management of large affairs, is more fruitful of benefit to mankind, and more conducive to their own eminence and renown. All things considered, we ought, perhaps, to excuse from bearing part in public affairs those who devote themselves to learning with superior ability, and those who, from impaired health, or for some sufficiently weighty reason, have sought retirement, abandoning to others the power and the praise of civic service. But as for those who have no such reason, yet say that they despise what most persons admire, places of trust and honor in the military or civil service, ^{Ref. 049} this, I think, is to be reckoned to their discredit, not to their praise. They, indeed, deserve approval for despising fame and thinking it of no account. But they seem to dread not only toil and trouble, but a certain imagined shame and disgrace from the disappointments and repulses which they must encounter. For there are those who in opposite circumstances fail to act consistently, — who have the utmost contempt for pleasure, yet are unmanned by pain, — who scorn fame, yet are broken down by unpopularity; and these are, indeed, manifest incongruities in a man’s character. But those whom nature has endowed with qualities that fit them for the management of public affairs ought, without needless delay, to become candidates for office and to take the interests of the state in charge; for only thus can the state be well governed, and only thus can commanding power of mind be made manifest. At the same time, for those who undertake public trusts, perhaps even more than for philosophers, there is need of elevation of mind, and contempt of the vicissitudes of human fortune, and that serene and unruffled spirit of which I often speak, in order that they may be free from solicitude, and may lead dignified and self-consistent lives. This is easier for philosophers, inasmuch as their condition in life is less open to the assaults of fortune, their wants are fewer, and in case of adverse events they encounter a less heavy fall. On the other hand, those who hold public trusts are obviously liable to stronger mental excitement, and are more heavily burdened with care than those who live in retirement; and they should therefore bring to their duty a corresponding strength of mind, and independence of the ordinary causes of vexation. But let him who meditates entering on any important undertaking, carefully consider, not only whether the undertaking is right, but also whether he has the ability to carry it through; and here he must beware, on the one hand, lest he too readily despair of success from mere want of spirit, or, on the other hand, lest he be over-confident from excessive eagerness. In fine, in all transactions, before you enter upon them, you should make diligent preparation.

      22. Moreover, since military achievements are very commonly regarded as outranking civil service, this opinion needs to be refuted; for wars have often been encouraged from the desire of fame, especially by men of superior intellect and genius, when they have the requisite ability for the service of arms, and are ambitious of the places of command which it offers. Yet if we will only look at facts, there have been many civic transactions that have surpassed feats of arms in importance and in renown. ^{Ref. 050} Thus, although Themistocles be rightly held in honor, and his name be more illustrious than that of Solon, and Salamis be cited as witness of a most splendid victory which may have a higher place in the popular esteem than Solon’s establishing the Areopagus, ^{Ref. 051} yet this last must be regarded as no less glorious than the victory. For this was once of benefit; that will always be of benefit to the state, as preserving inviolate the laws of the Athenians and the institutions of their ancestors. And Themistocles could have named no particular in which he could have given help to the Areopagus; while the Areopagus rendered substantial aid ^{Ref. 052} to Themistocles, the war having been conducted by the counsel of that same Senate established by Solon. The like may be said of Pausanias ^{Ref. 053} and Lysander. ^{Ref. 054} Although the common idea is that the Lacedaemonian empire owed its enlargement to their prowess, yet their achievements bear no comparison with the laws and discipline of Lycurgus. For was it not these very institutions that made their armies both more obedient and more courageous? Nor, indeed, when I was a boy, did I regard Marcus Scaurus ^{Ref. 055} as inferior to Caius Marius; nor, when I was in public life, did I think Quintus Catulus ^{Ref. 056} inferior to Cneius Pompeius.

      “Valor abroad is naught, unless at home be wisdom.” ^{Ref. 057}

      Nor yet did Africanus, of rare worth both as a man and as a commander, do greater service to the republic in exterminating Numantia, than at the same time did Publius Nasica, a private citizen, in killing Tiberius Gracchus. This last transaction, indeed, is not wholly of a civil character, — as it was performed by force and arms, it borders on the military; yet it was effected by civic policy without military array. That verse of mine, against which, as I hear, unprincipled and envious men are wont to rail, —

      “Let arms yield to the robe, the laurel to the tongue,” ^{Ref. 058}

      is by no means devoid of excellence. Not to mention others, when I was at the helm of the republic, did not arms yield to the gown? For there was never in the republic greater danger, and never a more profound peace. Thus by my counsels and my assiduity their very weapons fell speedily from the hands of the most audacious citizens. What equally great achievement was ever performed in war? What triumph is to be compared with it? I may take the liberty of boasting to you, my son Marcus, to whom belong both the heritage of this fame and the imitation of my deeds. Forsooth, Cneius Pompeius, a man rich in military renown, in the hearing of many did me the honor of saying that he would in vain have obtained his third triumph, unless by my service to the state he would have had a place for the celebration of his triumph. There are, then, cases of civic courage not inferior to those in war, nay, demanding even a larger amount of labor and of zeal.

      23. Of a certainty, the virtue which we demand of a lofty and large mind is generated by strength of mind, not of body. Yet