I. One day when I had been hearing Antiochus lecture, as I was in the habit of doing, O Brutus, in company with Marcus Piso, in that gymnasium which is called Ptolemy's, my brother Quintus being with me, and Titus Pomponius, and Lucius Cicero, our cousin on the father's side as to relationship, but our own brother as to affection, we determined to take our afternoon's walk in the Academy, principally because at that time of day that place was free from any crowd. Accordingly, at the appointed time we all met at Piso's house, and from thence we walked half-a-dozen furlongs from the Dipylus to the Academy, beguiling the road with discourse on various subjects; and when we had arrived at the deservedly celebrated space of the Academy, we there found the solitude which we desired. Then said Piso—Shall I say that this is implanted in us by nature, or by some mistake, that when we see those places which we have heard that men who deserve to be had in recollection have much frequented, we are more moved than when we hear even of their actual deeds, or than when we read some one of their writings?—just as I am affected now. For the remembrance of Plato comes into my mind, whom we understand to have been the first person who was accustomed to dispute in this place; and whose neighbouring gardens not only recal him vividly to my recollection, but seem even to place the man himself before my eyes. Here Speusippus, here Xenocrates, here his pupil Polemo used to walk; and the latter used to sit in the very spot which is now before us. There is our senate-house (I mean the Curia [pg 243] Hostilia,[48] not this new one, which always seems to me smaller, though in fact it is larger): whenever I have looked upon that I have always thought of Scipio, and Cato, and Lælius, and more especially of my own grandfather. So great a power of reminding one of circumstances exists in the places themselves, that it is not without reason that some people have built up a system of memory in them. Then Quintus said—It is just as you say, Piso: for as I was coming here just now, that district of Colonos drew my attention to itself, whose inhabitant, Sophocles, was brought at once before my eyes: for you know how I admire, and how I delight in him: and accordingly a sort of appearance moved me, an unsubstantial one indeed, but still it did move me to a more vivid recollection of Œdipus coming hither, and asking in most melodious verse what all these places were. Then Pomponius said—I whom you all are always attacking as devoted to Epicurus, am often with Phædrus, who is a particular friend of mine, as you know, in the gardens of Epicurus, which we passed by just this moment; but, according to the warning of the old proverb, I remember the living; still I may not forget Epicurus, even if were to wish to do so, whose likeness our friends have not only in pictures, but even on their goblets and rings.

II. On this I chimed in:—Our friend Pomponius, said I, appears to be joking, and perhaps he has a right to do so; for he has established himself at Athens in such a way that he has almost become an Athenian, and indeed so as to seem likely to earn such a surname. But I, Piso, agree with you that we do get into a habit of thinking a good deal more earnestly and deeply on illustrious men in consequence of the warnings of place. For you know that once I went with you to Metapontum, and did not turn into the house of my entertainer until I had seen the very place where Pythagoras passed his life, and his house; and at this present time, although all over Athens there are many traces of eminent men in the places themselves, still I am greatly affected by this seat which is before me. For here Charmadas lately sat,—a man [pg 244] whom I seem to see, for his likeness is well known to me, and I can fancy that his voice is regretted by the very seat itself, deprived as it is now of such a brilliant genius. Then Piso said—Since, now, we have all said something, what does our friend Lucius think? is he glad to visit that spot where Demosthenes and Æschines used to contend together? for every one is chiefly attracted by his own particular study. And he blushed, and answered—Do not ask me, who went down even to the harbour of Phalerum, where they say that Demosthenes used to declaim to the waves, in order to accustom himself to outvoice the roaring of the sea. I turned aside also out of the road, a little to the right, to approach the tomb of Pericles; although, indeed, such records are countless in this city, for wherever we step we place our foot on some history.

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 [pg 245] 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 [pg 246] 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 [pg 248] 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.