[20]. Professor Mai quotes the following passage from St. Augustin, De. Civ. Dei, as containing a summary of that part of the discussion interrupted here. “And when Scipio had in a more comprehensive and diffuse way, shown how advantageous justice was to a state, and how injurious the absence of it was: Philus, who was one of those present at the discussion, took it up, and proposed that that subject should be very carefully investigated, on account of the opinion which was obtaining, that governments could not be administered without injustice.”
CICERO’S REPUBLIC.
BOOK III.
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II. * * * * The intelligent principle having found man endowed with the faculty of uttering rude and imperfect sounds, enabled him to separate and distinguish them into articulations. Thus words were affixed to things as signs of them, and man, once solitary, became united to man, by the sweet bond of conversation. By the same intelligence, the inflexions of the voice, which we find to be infinite in number, are all distinguished and expressed, by the invention of a few marks, which enable us to hold a correspondence with the absent, to indicate our inclinations, and to preserve a record of things past. To this the knowledge of numbers was added, a thing not only necessary to life, but at once immutable and eternal. Which first led us to consider the heavens, to look upon the motion of the planets with interest, and the numbering of the nights and days * * * *
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III. * * * * Whose minds rose to a loftier pitch as I before said, that they might execute or discover something worthy of the gift they had received from the gods. Wherefore let those who have treated upon the moral conduct of life, be deemed by us, great men, as they are; learned men; masters of truth and virtue. Yet let it be admitted that civil rights, and the government of a people, whether they are the fruits of men experienced in the management of public affairs, or, as the fact has been, the result of their literary leisure, be least despised; causing as they do to spring up in great minds, as we have often seen, an incredible and divine virtue. For if any one to those faculties which the mind has from nature, and to those talents which civil institutions produce, hath added also the learning, and the more various knowledge of things, in which men engaged in the discussion of those books are versed, there is no one who ought not to prefer such a man to all others. For what can be more excellent, than when the practice and habit of great affairs is joined to a perfect knowledge of the theory of the science of them? Or what more perfect can be imagined than P. Scipio, C. Lælius, and L. Philus; who that they might omit nothing appertaining to the high character of enlightened men, to the knowledge of our domestic and ancient customs, united the learning received from Socrates? Wherefore he who determined and effected both, that is, instructed himself as well in the institutions, as in the philosophy of the ancients, I think has accomplished every thing with praise. But if a choice must be made between those two paths to excellence, and if to any one, that tranquil way of life passed in the best studies and sciences may appear happier, still certainly an active, civil life is more illustrious and more laudable. The greatest men derive their glory from such a life, as M. Curius * * * *
“Whom none could overcome with arms or gold.”
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