The Ethical Writings. Cicero

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СКАЧАТЬ those who bear arms against us, not those who desire to care for the interests of the state in accordance with their own judgment, as in the case of the disagreement without bitterness between Publius Africanus and Quintus Metellus. ^{Ref. 063}

      Nor are they to be listened to who think that anger is to be cherished toward those who are unfriendly to us on political grounds, and imagine that this betokens a large-minded and brave man; for nothing is more praiseworthy, nothing more befitting a great and eminent man, than placability and clemency. Moreover, in free states and where all have equal rights, there is a demand for courtesy, and for a soul superior to petty causes of vexation, lest if we suffer ourselves to be angry with those who intrude upon us inopportunely, we fall into irritable habits equally harmful and hateful. Yet an easy and accommodating temper is to be approved only so far as may be consistent with the strictness demanded in public business, without which the state cannot be administered. But all punishment and correction ought to be free from personal insult, and should have reference, not to the pleasure of him who administers punishment or reproof, but to the public good. Care also must be taken lest the punishment be greater than the fault, and lest for the same cause some be made penally responsible, and others not even called to account. Most of all is anger to be eliminated in punishment; for he who enters on the office of punishment in anger will never preserve that mean between too much and too little, of which the Peripatetics make so great account, ^{Ref. 064} and rightly too, if they only would not commend anger, and say that it is implanted by nature for useful ends. On the other hand, it is under all circumstances to be shunned, and it is desirable that those who preside over the state should be like the laws, which are led to inflict punishment, not by anger, but by justice.

      26. Again, in prosperity, and when affairs flow on as we would have them, we should with the utmost care avoid pride, fastidiousness, and arrogance; for it is the token of a frivolous mind to bear either prosperity or adversity otherwise than moderately, and pre-eminently praiseworthy is an equable temperament in one’s whole life, the same countenance and the same mien always, as we learn was the case with Socrates, and equally with Caius Laelius. ^{Ref. 065} I regard Philip, king of the Macedonians, though surpassed by his son in achievements and in fame, as having been his superior in affability and kindness. Thus the one was always great, the other often very mean, — so as to give good ground for the rule of those who say that the higher our position is, the more meekly we should carry ourselves. Panaetius, indeed, tells us that Africanus, his pupil and friend, used to say, that as it is common to give horses that, from having been often in battle, rear and prance dangerously, into the hands of professional tamers, that they may be ridden more easily, so men, when at loose reins in prosperity, and over self-confident, should be brought, as it were, to the ring ^{Ref. 066} of reason and instruction, that they may fully see the frailty of man’s estate, and the fickleness of fortune. Still further, in the extreme of prosperity, especially, resort is to be had to the counsel of friends, and even greater authority to be given to them than under ordinary circumstances. In such a condition we must also take heed lest we open our ears to flatterers, and suffer ourselves to be cajoled. In yielding to sycophancy, we are always liable to be deceived, thinking that we deserve the praise bestowed upon us, whence proceed numberless mistakes, men who are inflated by self-conceit becoming the objects of coarse derision, and committing the most egregious eccentricities in conduct. But enough on this point.

      From what has been said, it is to be inferred that the most important affairs, and those indicative of the highest tone of spirit, come under the direction of men in public life, their official duty having the widest scope, and extending to the largest number of persons; but that there are and have been many men of great mind in private life, engaged in important investigations or enterprises, yet attending to no affairs but their own; while others, no less great, midway between philosophers and statesmen, are occupied with the care of their property, not, indeed, increasing it by every means in their power, nor yet depriving their friends of the benefit of it, but rather, whenever there is need, giving freely to their friends and to the state. Property thus held should, in the first place, have been fairly obtained, and not by any mean or offensive calling; then it should show itself of service to as many as possible, if they only be worthy; then, too, it should be increased by industry and frugality, and should not lie open to the demands of sensuality and luxury rather than to those of generosity and beneficence. He who observes these rules may live in splendor, dignity, and independence, and at the same time with simplicity, with integrity, and in friendly relations with mankind.

      27. I have now to speak of the only remaining division of the right, embracing modesty, which gives a certain lustre to life, temperance, discretion, serenity of soul, and moderation in all things. Under this head is included what we may fitly call decorum, or becomingness; ^{Ref. 067} the Greeks call it πρέπον. ^{Ref. 068} The property of this is that it cannot be separated from the right; for whatever is becoming is right, and whatever is right is becoming. In what way the right and the becoming differ is more easily felt than told; for whatever it is that constitutes becomingness, it makes its appearance when the right has gone before; and thus the becoming is not confined to the division of the right now under discussion, but is equally manifest in the three other divisions. For it is becoming to employ both reason and speech with discretion, and to do what you do deliberately, and on every subject to perceive and discern the truth; and, on the other hand, it is as unbecoming to be deceived, to misjudge, to commit grave mistakes, to be deluded into unwise conduct, as it is to be delirious or insane. Then, too, whatever is just is becoming; on the other hand, whatever is unjust, as it is base, is also unbecoming. The case is the same with courage; for whatever is done manfully and high-spiritedly seems worthy of a man, and becoming; whatever is the opposite of this, as it is base, is also unbecoming. Thus this becomingness of which I speak belongs, indeed, to all virtue, and so belongs to it that it is not discerned by any abstruse process of reasoning, but is perfectly obvious. For there is, in truth, a certain something which is becoming — and it is understood to be contained in every form of virtue — which can be separated from virtue in thought rather than in fact. As grace and beauty of body cannot be separated from health, so this becomingness of which I am speaking is entirely blended with virtue, yet is distinguished from it in conception and thought. It has a twofold definition; for there is a certain general becomingness which has its place in every kind of virtue; and another, subordinate to this and included within it, which belongs to single departments of virtue. The former is usually defined somewhat in this way: That is becoming which is in accordance with the superiority of man in those respects in which his nature differs from that of other animals. The special type included under this general head may be defined as designating that as becoming which is so in accordance with nature as to present the aspect of moderation and self-restraint, together with the air and manner that befit ingenuous breeding.

      28. That these things are so understood, we may infer from that becomingness which is the poet’s aim, about which I speak more at large in another treatise. ^{Ref. 069} We say that poets observe what is becoming, when they represent that which befits each individual character as both done and said. Thus were Aeacus or Minos ^{Ref. 070} to say, —

      “No matter how they hate me while they fear me,”

      or,

      “The very father is his children’s tomb,” ^{Ref. 071}

      it would seem unbecoming; for the tradition is that they were just men. But when Atreus ^{Ref. 072} so speaks, the audience applaud; for the speech befits the character. Now, the poets will determine from the type of the character in hand, what befits each character. To us, however, Nature has assigned a character endowed with great excellence and superiority over other animals. The poets, on their part, in a great diversity of characters, will determine what is suitable and becoming to each, even to the very worst. But since the parts of consistency, moderation, self-restraint, modesty, are assigned to us by Nature, and since the same Nature teaches us not to be indifferent as to the manner of our conduct toward men, we may thus see how broad is the scope, both of that becomingness which belongs to all virtue, and of this which is made manifest in each several kind of virtue. For as the СКАЧАТЬ