I. I was not ignorant, Brutus, when I was endeavouring to add to Latin literature the same things which philosophers of the most sublime genius and the most profound and accurate learning had previously handled in the Greek language, that my labours would be found fault with on various grounds. For some, and those too, far from unlearned men, are disinclined to philosophy altogether; some, on the other hand, do not blame a moderate degree of attention being given to it, but do not approve of so much study and labour being devoted to it. There will be others again, learned in Greek literature and despising Latin compositions, who will say that they would rather spend their time in reading Greek; and, lastly, I suspect that there will be some people who will insist upon it that I ought to apply myself to other studies, and will urge that, although this style of writing may be an elegant accomplishment, it is still beneath my character and dignity. And to all these objections I think I ought to make a brief reply; although, indeed, I have already given a sufficient answer to the enemies of philosophy in that book in which philosophy is defended and extolled by me after having been attacked and disparaged by Hortensius.[13] And as both you and others whom I considered competent judges approved highly of that book, I have undertaken a larger work, fearing to appear able only to excite the desires of men, but incapable of retaining their attention. But those who, though they have a very good opinion of philosophy, still think it should be followed in a moderate degree only, require a temperance which is very difficult in a thing which, when once it has the reins given it, cannot be checked or repressed; so that I almost think those men more reasonable who altogether forbid us to apply ourselves to philosophy at all, than they who fix a limit to things which are in their [pg 096] nature boundless, and who require mediocrity in a thing which is excellent exactly in proportion to its intensity.
For, if it be possible that men should arrive at wisdom, then it must not only be acquired by us, but even enjoyed. Or if this be difficult, still there is no limit to the way in which one is to seek for truth except one has found it; and it is base to be wearied in seeking a thing, when what we do seek for is the most honourable thing possible. In truth, if we are amused when we are writing, who is so envious as to wish to deny us that pleasure? If it is a labour to us, who will fix a limit to another person's industry? For as the Chremes[14] of Terence does not speak from a disregard of what is due to men when he does not wish his new neighbour
To dig, or plough, or any toil endure:
for he is not in this dissuading him from industry, but only from such labour as is beneath a gentleman; so, on the other hand those men are over scrupulous who are offended by my devoting myself to a labour which is far from irksome to myself.
II. It is more difficult to satisfy those men who allege that they despise Latin writings. But, first of all, I may express my wonder at their not being pleased with their native language in matters of the highest importance, when they are fond enough of reading fables in Latin, translated word for word from the Greek. For what man is such an enemy (as I may almost call it) to the Roman name, as to despise or reject the Medea of Ennius, or the Antiope of Pacuvius? and to express a dislike of Latin literature, while at the same time he speaks of being pleased with the plays of Euripides? “What,” says such an one, “shall I rather read the Synephebi of Cæcilius,[15] or the Andria of Terence, than either of these plays in the original of Menander?” But I disagree with men of these opinions so entirely, that though [pg 097] Sophocles has composed an Electra in the most admirable manner possible, still I think the indifferent translation of it by Atilius[16] worth reading too, though Licinius calls him an iron writer; with much truth in my opinion; still he is a writer whom it is worth while to read. For to be wholly unacquainted with our own poets is a proof either of the laziest indolence, or else of a very superfluous fastidiousness.
My own opinion is, that no one is sufficiently learned who is not well versed in the works written in our own language. Shall we not be as willing to read—
Would that the pine, the pride of Pelion's brow,
as the same idea when expressed in Greek? And is there any objection to having the discussions which have been set out by Plato, on the subject of living well and happily, arrayed in a Latin dress? And if we do not limit ourselves to the office of translators, but maintain those arguments which have been advanced by people with whom we argue, and add to them the exposition of our own sentiments, and clothe the whole in our own language, why then should people prefer the writings of the Greeks to those things which are written by us in an elegant style, without being translated from the works of Greek philosophers? For if they say that these matters have been discussed by those foreign writers, then there surely is no necessity for their reading such a number of those Greeks as they do. For what article of Stoic doctrine has been passed over by Chrysippus? And yet we read also Diogenes,[17] Antipater,[18] Mnesarchus,[19] Panætius,[20] and many others, and [pg 098] especially the works of my own personal friend Posidonius.[21] What shall we say of Theophrastus? Is it but a moderate pleasure which he imparts to us while he is handling the topics which had been previously dilated on by Aristotle? What shall we say of the Epicureans? Do they pass over the subjects on which Epicurus himself and other ancient writers have previously written, and forbear to deliver their sentiments respecting them? But if Greek authors are read by the Greeks, though discussing the same subjects over and over again, because they deal with them in different manners, why should not the writings of Roman authors be also read by our own countrymen?
III. Although if I were to translate Plato or Aristotle in as bold a manner as our poets have translated the Greek plays, then, I suppose, I should not deserve well at the hands of my fellow-countrymen, for having brought those divine geniuses within their reach. However, that is not what I have hitherto done, though I do not consider myself interdicted from doing so. Some particular passages, if I think it desirable, I shall translate, especially from those authors whom I have just named, when there is an opportunity of doing so with propriety; just as Ennius often translates passages from Homer, and Afranius[22] from Menander. Nor will I, like Lucilius, make any objection to everybody reading my writings. I should be glad to have that Persius[23] for one of my readers; and still more to have Scipio and Rutilius; [pg 099] men whose criticism he professed to fear, saying that he wrote for the people of Tarentum, and Consentia, and Sicily. That was all very witty of him, and in his usual style; but still, people at that time were not so learned as to give him cause to labour much before he could encounter their judgment, and his writings are of a lightish character, showing indeed, a high degree of good breeding, but only a moderate quantity of learning. But whom can I fear to have read my works when I ventured to address a book to you, who are not inferior to the Greeks themselves in philosophical knowledge? Although I have this excuse for what I am doing, that I have been challenged by you, in that to me most acceptable book which you sent me “On Virtue.”
But I imagine that some people have become accustomed to feel a repugnance to Latin writing because they have fallen in with some unpolished and inelegant treatises translated from bad Greek into worse Latin. And with those men I agree, provided they will not think it worth while to read the Greek books written on the same subject. But who would object to read works on important subjects expressed in well-selected diction, with dignity and elegance; unless, indeed, he wishes to be taken absolutely for a Greek, as Albucius was saluted at Athens by Scævola, when he was prætor? And this topic has been handled by that same Lucilius with great elegance and abundant wit; where he represents Scævola as saying—