VI. But who can approve of their exception, that a wise man ought not to take upon him any part of the public affairs, unless an occasion of extraordinary need should drive him to it? as if indeed a greater necessity could ever have happened to any one, than occurred to myself. How could I have been useful then, had I not been consul? and how could I have been consul, had I not pursued that course of life from my youth, which belonging to the equestrian rank, in which I was born, enabled me to attain the first honours of the state? No man therefore can assume at pleasure the ability of aiding in the public service, however urgent the danger may be, unless he stands in that relation to his country, which fits him for the occasion. And it appears to me most marvellous, that in the discourse of learned men, they who declare themselves unable to steer in a calm sea, because they have never been taught, nor have ever studied the subject, talk of taking the helm in the midst of the greatest storms. For these very men openly declare, and pride themselves greatly upon it, that they have never studied or taught the mode of establishing or protecting the public interest; which they think the exclusive province, not of learned and erudite men, but of those who are practised in these matters. What consistency is there then in promising to aid the republic in times of peril, when they are incapable of the easier task of directing it in the calmest moments? And although, in truth, the philosopher is not wont of his own accord, to consider the details of state affairs, unless called upon by the times to do it, when indeed he will not decline what duty imposes on him; nevertheless, I judge the knowledge of state affairs is least to be neglected by a wise man; that every thing may be familiar to him, for he cannot tell the moment, when it may be necessary for him to avail himself of his knowledge.
VII. These things I have somewhat enlarged upon, because the discussion proposed and undertaken by me in this work, was on government: and in order to prevent its being without effect, it was necessary in the first instance, to remove every doubt as to the duty of engaging in the public service. Nevertheless if there are any who are governed by the opinions of philosophers, let them turn their attention for a while, and listen to those who enjoy a proud pre-eminence among learned men, even when they have not borne any charge in the republic; still whom I deem from the extent of their studies, and their writings on government, to have been invested with functions appertaining to the public interest. But those seven, whom the Greeks call wise, I perceive have almost all been greatly engaged in public affairs. For there is no one thing in which human worth is more nearly allied to the power of the gods, than to found new states, or to preserve those already founded.
VIII. Concerning which matters, since it hath happened to me, to be deemed something worthy of memory in my administration of public affairs, and to possess some talent for unfolding them; not only in practice, but being versed too in the art of speaking and teaching: while of those before me, some were perfect in debate, yet unknown by their deeds; others of respectable parts for business, without the talent of oratory. Still it is not my intention here to bring forward any new system invented by myself, but to repeat a discussion, that took place at a certain period of our history, among our most illustrious and wise men, which was related to me a long time ago in my youth, by P. Rutilius Rufus, when we were at Smyrna together: in the which I think scarce any point was omitted that belongs to the consideration of these great matters.
IX. When P. Africanus, the son of Paulus, established Latin holidays in his gardens, during the consulate of Tuditanus, and Aquilius; and his most intimate friends had promised to visit him frequently at that season. On the morning of the first day, Q. Tubero, the eldest son of his sister, came. Pleased with his visit, and kindly addressing him “What! Tubero,” said he, “is it you so early? I should have thought these holidays would have given you a favourable opportunity of pursuing your literary inquiries.” “Why in truth,” replied he, “I can apply all my leisure to my books, for they are always disengaged. But to find you at leisure, is very remarkable; especially at this time so critical for the republic.” “So help me Hercules,” said Scipio, “however you find me, it is more idle in appearance than in truth.” “You must now,” said Tubero, “relax your mind a little also, for several of us have determined if it is not inconvenient to you, to spend some of our leisure with you.” “With all my heart,” replied Scipio, “provided we may acquire some information thereby on philosophical subjects.”
X. “Since you invite and encourage me to it yourself,” said Tubero, “let us first converse, Africanus, before the others come, about the meaning of this double sun which has been spoken of in the senate. For those who declare that they have seen two suns, are neither few in number, nor insignificant persons: so that it appears to be of less importance to doubt the fact, than to inquire into the cause of it.” “Would that we had with us our excellent Panætius,” said Scipio, “who among other objects of knowledge, was so diligent an inquirer about celestial phenomena. As to myself, Tubero—for to you I will freely declare what I think; I am not drawn in to adopt in matters of this sort, the opinions of our friend, who pronounces things which are scarcely within the reach of conjecture, to be as manifest, as if he beheld them with his eyes, or could lay his hands upon them. On which account I am accustomed to consider Socrates much wiser, who leaves the consideration of such things aside, and teaches that the phenomena about which nature may be interrogated, are either beyond the force of human reason, or irrelevant to the conduct of human affairs.” “I know not,” rejoined Tubero, “what authority there is for the fact, that Socrates rejected all discussion upon such matters, and confined himself to the moral conduct of human life. For what author is to be commended, as more ample on that head than Plato; in whose writings, in many places, it is the custom of Socrates in discussing morals, the virtues, and finally public affairs; to allude studiously to the science of numbers, to geometry, and to harmony, after the Pythagorean mode.” Scipio answered, “these things are as you say; but I dare say you have heard, Tubero, that Plato after the death of Socrates, was carried by the love of knowledge first into Egypt, afterwards into Italy and Sicily, that he might obtain an insight into the discoveries of Pythagoras. That he associated much with Archytas the Tarentine, and with Timæus of Locram. That he acquired the commentaries of Philolaus, and perceiving that the name of Pythagoras was at that time in great reputation in those places, he dedicated his time to the disciples of Pythagoras and to their opinions. But as he had loved Socrates alone, and wished to make all things conducive to his reputation, he interwove very skilfully the subtlety and humour of the Socratic style with the mysteries of Pythagoras, and with many branches of the arts.”
As Scipio ceased to speak, he suddenly saw L. Furius approaching, and as soon as he had kindly saluted him, he took him by the hand, and placed him on his couch. And as P. Rutilius the accomplished preserver of this conversation appeared at the same time, saluting him also in the same manner, he bade him be seated near to Tubero. “What are you engaged in,” said Furius; “hath our arrival broken in upon your conversation?” “Not in the least,” replied Africanus, “for it is precisely about matters, such as Tubero has just been introducing, that thou art wont diligently to inquire into, and to investigate. And indeed our friend Rutilius was in the habit occasionally of discussing things of this kind with me, when we were under the walls of Numantia.” “What is the subject you have fallen upon?” said Philus. “These two suns,” replied he, “respecting which I am desirous of hearing your opinion.”
XII. As he spoke this, a boy announced that Lælius was approaching, having already left his house; upon which Scipio having dressed himself, left his chamber, and had made but a few paces in the portico, when he saluted Lælius who was approaching, and those who were with him: Spurius Mummius, to whom he was particularly attached; Fannius, and Quintus Scævola, sons-in-law of Lælius, highly gifted young men of the quæstorial age. And having welcomed them all, he made another turn on the portico, placing Lælius in the middle; for in their friendship it was a sort of law between them, that Lælius did homage to Scipio as to a god, on account of his glorious pre-eminence in war; while in his turn Scipio, in private life, paid to Lælius all the reverence due to a parent, on account of his superior years. And having chatted a little together in various places, Scipio, who was very much enlivened and gratified with their arrival, was pleased to have them seated in a sunny place in a little meadow, on account of its being the winter season; which as they were about to do, M. Manilius came, a prudent and agreeable person, and very dear to them all; who being cordially saluted by Scipio and the rest, took his seat next to Lælius.
XIII. “It does not seem to me necessary,” said Philus “that we should seek another subject of conversation on account of those who are arrived, but that we should observe more accuracy, and say something worthy of their ears.” “What subject were you upon,” said Lælius, “and what discussion are we come to be present at?” “Scipio was inquiring of me,” replied Philus, “what my opinion was respecting the fact of two suns having been seen.”
Lælius. “Why truly Philus, is there no longer any thing left for us to inquire about, touching our own domestic affairs, or those appertaining to the republic, that we must be exploring the things that are passing in the heavens?” “Dost thou then think,” replied he, “that it does not concern our own mansions, to know what is passing, and what is done in that vast one, not the one surrounded by our walls, but that which constitutes the universe, and which the gods have given to us for a domicile, and a common country with themselves. Especially when if we are ignorant of them, many and very high matters will be hidden from us. As to myself, the contemplation and knowledge of these things delight me, as certainly as it does you, Lælius, and all who are eager in the pursuit of knowledge.” “I offer no impediment,” said Lælius, especially at this holiday time; but shall we hear any thing, or are we come too late?”
Philus. “Nothing has been discussed yet, and as the subject is entire, I freely concede to you, Lælius, the right of expressing your sentiments first.”