Academica.

by Marcus Tullius Cicero.

PREFACE.

Since the work of Davies appeared in 1725, no English scholar has edited the _Academica_. In Germany the last edition with explanatory notes is that of Goerenz, published in 1810. To the poverty and untrustworthiness of Goerenz's learning Madvig's pages bear strong evidence; while the work of Davies, though in every way far superior to that of Goerenz, is very deficient when judged by the criticism of the present time.

This edition has grown out of a course of Intercollegiate lectures given by me at Christ's College several years ago. I trust that the work in its present shape will be of use to undergraduate students of the Universities, and also to pupils and teachers alike in all schools where the philosophical works of Cicero are studied, but especially in those where an attempt is made to impart such instruction in the Ancient Philosophy as will prepare the way for the completer knowledge now required in the final Cla.s.sical Examinations for Honours both at Oxford and Cambridge. My notes have been written throughout with a practical reference to the needs of junior students. During the last three or four years I have read the _Academica_ with a large number of intelligent pupils, and there is scarcely a note of mine which has not been suggested by some difficulty or want of theirs. My plan has been, first, to embody in an Introduction such information concerning Cicero's philosophical views and the literary history of the _Academica_ as could not be readily got from existing books; next, to provide a good text; then to aid the student in obtaining a higher knowledge of Ciceronian Latinity, and lastly, to put it in his power to learn thoroughly the philosophy with which Cicero deals.

My text may be said to be founded on that of Halm which appeared in the edition of Cicero's philosophical works published in 1861 under the editorship of Baiter and Halm as a continuation of Orelli's second edition of Cicero's works, which was interrupted by the death of that editor. I have never however allowed one of Halm's readings to pa.s.s without carefully weighing the evidence he presents; and I have also studied all original criticisms upon the text to which I could obtain access. The result is a text which lies considerably nearer the MSS. than that of Halm. My obligations other than those to Halm are sufficiently acknowledged in my notes; the chief are to Madvig's little book ent.i.tled _Emendationes ad Ciceronis libros Philosophicos_, published in 1825 at Copenhagen, but never, I believe, reprinted, and to Baiter's text in the edition of Cicero's works by himself and Kayser. In a very few pa.s.sages I have introduced emendations of my own, and that only where the conjecttires of other Editors seemed to me to depart too widely from the MSS. If any apology be needed for discussing, even sparingly, in the notes, questions of textual criticism, I may say that I have done so from a conviction that the very excellence of the texts now in use is depriving a Cla.s.sical training of a great deal of its old educational value. The judgment was better cultivated when the student had to fight his way through bad texts to the author's meaning and to a mastery of the Latin tongue. The acceptance of results without a knowledge of the processes by which they are obtained is worthless for the purposes of education, which is thus made to rest on memory alone. I have therefore done my best to place before the reader the arguments for and against different readings in the most important places where the text is doubtful.

My experience as a teacher and examiner has proved to me that the students for whom this edition is intended have a far smaller acquaintance than they ought to have with the peculiarities and niceties of language which the best Latin writers display. I have striven to guide them to the best teaching of Madvig, on whose foundation every succeeding editor of Cicero must build. His edition of the _De Finibus_ contains more valuable material for ill.u.s.trating, not merely the language, but also the subject-matter of the _Academica_, than all the professed editions of the latter work in existence. Yet, even after Madvig's labours, a great deal remains to be done in pointing out what is, and what is not, Ciceronian Latin. I have therefore added very many references from my own reading, and from other sources. Wherever a quotation would not have been given but for its appearance in some other work, I have pointed out the authority from whom it was taken. I need hardly say that I do not expect or intend readers to look out all the references given. It was necessary to provide material by means of which the student might ill.u.s.trate for himself a Latin usage, if it were new to him, and might solve any linguistic difficulty that occurred. Want of s.p.a.ce has compelled me often to subst.i.tute a mere reference for an actual quotation.

As there is no important doctrine of Ancient Philosophy which is not touched upon somewhere in the _Academica_, it is evidently impossible for an editor to give information which would be complete for a reader who is studying that subject for the first time. I have therefore tried to enable readers to find easily for themselves the information they require, and have only dwelt in my own language upon such philosophical difficulties as were in some special way bound up with the _Academica_. The two books chiefly referred to in my notes are the English translation of Zeller's _Stoics, Epicureans and Sceptics_ (whenever Zeller is quoted without any further description this book is meant), and the _Historia Philosophiae_ of Ritter and Preller. The _pages_, not the _sections_, of the fourth edition of this work are quoted. These books, with Madvig's _De Finibus_, all teachers ought to place in the hands of pupils who are studying a philosophical work of Cicero. Students at the Universities ought to have constantly at hand Diogenes Laertius, Stobaeus, and s.e.xtus Empiricus, all of which have been published in cheap and convenient forms.

Although this edition is primarily intended for junior students, it is hoped that it may not be without interest for maturer scholars, as bringing together much scattered information ill.u.s.trative of the _Academica_, which was before difficult of access. The present work will, I hope, prepare the way for an exhaustive edition either from my own or some more competent hand. It must be regarded as an experiment, for no English scholar of recent times has treated any portion of Cicero's philosophical works with quite the purpose which I have kept in view and have explained above.

Should this attempt meet with favour, I propose to edit after the same plan some others of the less known and less edited portions of Cicero's writings.

In dealing with a subject so unusually difficult and so rarely edited I cannot hope to have escaped errors, but after submitting my views to repeated revision during four years, it seems better to publish them than to withhold from students help they so greatly need. Moreover, it is a great gain, even at the cost of some errors, to throw off that intellectual disease of over-fastidiousness which is so prevalent in this University, and causes more than anything else the unproductiveness of English scholarship as compared with that of Germany,

I have only to add that I shall be thankful for notices of errors and omissions from any who are interested in the subject.

JAMES S. REID.

CHRIST'S COLLEGE, CAMBRIDGE, _December, 1873._

THE ACADEMICA OF CICERO.

INTRODUCTION.

I. _Cicero as a Student of Philosophy and Man of Letters:_ 90--45 B.C.

It would seem that Cicero's love for literature was inherited from his father, who, being of infirm health, lived constantly at Arpinum, and spent the greater part of his time in study.[1] From him was probably derived that strong love for the old Latin dramatic and epic poetry which his son throughout his writings displays. He too, we may conjecture, led the young Cicero to feel the importance of a study of philosophy to serve as a corrective for the somewhat narrow rhetorical discipline of the time.[2]

Cicero's first systematic lessons in philosophy were given him by the Epicurean Phaedrus, then at Rome because of the unsettled state of Athens, whose lectures he attended at a very early age, even before he had a.s.sumed the toga virilis. The pupil seems to have been converted at once to the tenets of the master.[3] Phaedrus remained to the end of his life a friend of Cicero, who speaks warmly in praise of his teacher's amiable disposition and refined style. He is the only Epicurean, with, perhaps, the exception of Lucretius, whom the orator ever allows to possess any literary power.[4]

Cicero soon abandoned Epicureanism, but his schoolfellow, T. Pomponius Atticus, received more lasting impressions from the teaching of Phaedrus.

It was probably at this period of their lives that Atticus and his friend became acquainted with Patro, who succeeded Zeno of Sidon as head of the Epicurean school.[5]

At this time (i.e. before 88 B.C.) Cicero also heard the lectures of Diodotus the Stoic, with whom he studied chiefly, though not exclusively, the art of dialectic.[6] This art, which Cicero deems so important to the orator that he calls it "abbreviated eloquence," was then the monopoly of the Stoic school. For some time Cicero spent all his days with Diodotus in the severest study, but he seems never to have been much attracted by the general Stoic teaching. Still, the friendship between the two lasted till the death of Diodotus, who, according to a fashion set by the Roman Stoic circle of the time of Scipio and Laelius, became an inmate of Cicero's house, where he died in B.C. 59, leaving his pupil heir to a not inconsiderable property.[7] He seems to have been one of the most accomplished men of his time, and Cicero's feelings towards him were those of grat.i.tude, esteem, and admiration.[8]

In the year 88 B.C. the celebrated Philo of Larissa, then head of the Academic school, came to Rome, one of a number of eminent Greeks who fled from Athens on the approach of its siege during the Mithridatic war. Philo, like Diodotus, was a man of versatile genius: unlike the Stoic philosopher, he was a perfect master both of the theory and the practice of oratory.

Cicero had scarcely heard him before all inclination for Epicureanism was swept from his mind, and he surrendered himself wholly, as he tells us, to the brilliant Academic.[9] Smitten with a marvellous enthusiasm he abandoned all other studies for philosophy. His zeal was quickened by the conviction that the old judicial system of Rome was overthrown for ever, and that the great career once open to an orator was now barred.[10]

We thus see that before Cicero was twenty years of age, he had been brought into intimate connection with at least three of the most eminent philosophers of the age, who represented the three most vigorous and important Greek schools. It is fair to conclude that he must have become thoroughly acquainted with their spirit, and with the main tenets of each.

His own statements, after every deduction necessitated by his egotism has been made, leave no doubt about his diligence as a student. In his later works he often dwells on his youthful devotion to philosophy.[11] It would be unwise to lay too much stress on the intimate connection which subsisted between the rhetorical and the ethical teaching of the Greeks; but there can be little doubt that from the great rhetorician Molo, then Rhodian amba.s.sador at Rome, Cicero gained valuable information concerning the ethical part of Greek philosophy.

During the years 88--81 B.C., Cicero employed himself incessantly with the study of philosophy, law, rhetoric, and belles lettres. Many ambitious works in the last two departments mentioned were written by him at this period. On Sulla's return to the city after his conquest of the Marian party in Italy, judicial affairs once more took their regular course, and Cicero appeared as a pleader in the courts, the one philosophic orator of Rome, as he not unjustly boasts[12]. For two years he was busily engaged, and then suddenly left Rome for a tour in Eastern h.e.l.las. It is usually supposed that he came into collision with Sulla through the freedman Chrysogonus, who was implicated in the case of Roscius. The silence of Cicero is enough to condemn this theory, which rests on no better evidence than that of Plutarch. Cicero himself, even when mentioning his speech in defence of Roscius, never a.s.signs any other cause for his departure than his health, which was being undermined by his pa.s.sionate style of oratory[13].

The whole two years 79--77 B.C. were spent in the society of Greek philosophers and rhetoricians. The first six months pa.s.sed at Athens, and were almost entirely devoted to philosophy, since, with the exception of Demetrius Syrus, there were no eminent rhetorical teachers at that time resident in the city[14]. By the advice of Philo himself[15], Cicero attended the lectures of that clear thinker and writer, as Diogenes calls him[16], Zeno of Sidon, now the head of the Epicurean school. In Cicero's later works there are several references to his teaching. He was biting and sarcastic in speech, and spiteful in spirit, hence in striking contrast to Patro and Phaedrus[17]. It is curious to find that Zeno is numbered by Cicero among those pupils and admirers of Carneades whom he had known[18].

Phaedrus was now at Athens, and along with Atticus who loved him beyond all other philosophers[19], Cicero spent much time in listening to his instruction, which was eagerly discussed by the two pupils[20]. Patro was probably in Athens at the same time, but this is nowhere explicitly stated.

Cicero must at this time have attained an almost complete familiarity with the Epicurean doctrines.

There seem to have been no eminent representatives of the Stoic school then at Athens. Nor is any mention made of a Peripatetic teacher whose lectures Cicero might have attended, though M. Pupius Piso, a professed Peripatetic, was one of his companions in this sojourn at Athens[21]. Only three notable Peripatetics were at this time living. Of these Staseas of Naples, who lived some time in Piso's house, was not then at Athens[22]; it is probable, however, from a mention of him in the De Oratore, that Cicero knew himm through Piso. Diodorus, the pupil of Critolaus, is frequently named by Cicero, but never as an acquaintance. Cratippus was at this time unknown to him.

The philosopher from whose lessons Cicero certainly learned most at this period was Antiochus of Ascalon, now the representative of a Stoicised Academic school. Of this teacher, however, I shall have to treat later, when I shall attempt to estimate the influence he exercised over our author. It is sufficient here to say that on the main point which was in controversy between Philo and Antiochus, Cicero still continued to think with his earlier teacher. His later works, however, make it evident that he set a high value on the abilities and the learning of Antiochus, especially in dialectic, which was taught after Stoic principles. Cicero speaks of him as eminent among the philosophers of the time, both for talent and acquirement [23]; as a man of acute intellect[24]; as possessed of a pointed style[25]; in fine, as the most cultivated and keenest of the philosophers of the age[26]. A considerable friendship sprang up between Antiochus and Cicero[27], which was strengthened by the fact that many friends of the latter, such as Piso, Varro, Lucullus and Brutus, more or less adhered to the views of Antiochus. It is improbable that Cicero at this time became acquainted with Aristus the brother of Antiochus, since in the Academica[28] he is mentioned in such a way as to show that he was unknown to Cicero in B.C. 62.

The main purpose of Cicero while at Athens had been to learn philosophy; in Asia and at Rhodes he devoted himself chiefly to rhetoric, under the guidance of the most noted Greek teachers, chief of whom, was his old friend Molo, the coryphaeus of the Rhodian school[29]. Cicero, however, formed while at Rhodes one friendship which largely influenced his views of philosophy, that with Posidonius the pupil of Panaetius, the most famous Stoic of the age. To him Cicero makes reference in his works oftener than to any other instructor. He speaks of him as the greatest of the Stoics[30]; as a most notable philosopher, to visit whom Pompey, in the midst of his eastern campaigns, put himself to much trouble[31]; as a minute inquirer[32]. He is scarcely ever mentioned without some expression of affection, and Cicero tells us that he read his works more than those of any other author[33]. Posidonius was at a later time resident at Rome, and stayed in Cicero's house. Hecato the Rhodian, another pupil of Panaetius, may have been at Rhodes at this time. Mnesarchus and Darda.n.u.s, also hearers of Panaetius, belonged to an earlier time, and although Cicero was well acquainted with the works of the former, he does not seem to have known either personally.

From the year 77 to the year 68 B.C., when the series of letters begins, Cicero was doubtless too busily engaged with legal and political affairs to spend much time in systematic study. That his oratory owed much to philosophy from the first he repeatedly insists; and we know from his letters that it was his later practice to refresh his style by much study of the Greek writers, and especially the philosophers. During the period then, about which we have little or no information, we may believe that he kept up his old knowledge by converse with his many Roman friends who had a bent towards philosophy, as well as with the Greeks who from time to time came to Rome and frequented the houses of the Optimates; to this he added such reading as his leisure would allow. The letters contained in the first book of those addressed to Atticus, which range over the years 68--62 B.C., afford many proofs of the abiding strength of his pa.s.sion for literary employment. In the earlier part of this time we find him entreating Atticus to let him have a library which was then for sale; expressing at the same time in the strongest language his loathing for public affairs, and his love for books, to which he looks as the support of his old age[34]. In the midst of his busiest political occupations, when he was working his hardest for the consulship, his heart was given to the adornment of his Tusculan villa in a way suited to his literary and philosophic tastes. This may be taken as a specimen of his spirit throughout his life. He was before all things a man of letters; compared with literature, politics and oratory held quite a secondary place in his affections. Public business employed his intellect, but never his heart.

The year 62 released him from the consulship and enabled him to indulge his literary tastes. To this year belong the publication of his speeches, which were crowded, he says, with the maxims of philosophy[35]; the history of his consulship, in Latin and Greek, the Greek version which he sent to Posidonius being modelled on Isocrates and Aristotle; and the poem on his consulship, of which some fragments remain. A year or two later we find him reading with enthusiasm the works of Dicaearchus, and keeping up his acquaintance with living Greek philosophers[36]. His long lack of leisure seems to have caused an almost unquenchable thirst for reading at this time. His friend Paetus had inherited a valuable library, which he presented to Cicero. It was in Greece at the time, and Cicero thus writes to Atticus: "If you love me and feel sure of my love for you, use all the endeavours of your friends, clients, acquaintances, freedmen, and even slaves to prevent a single leaf from being lost.... Every day I find greater satisfaction in study, so far as my forensic labours permit[37]."

At this period of his life Cicero spent much time in study at his estates near Tusculum, Antium, Formiae, and elsewhere. I dwell with greater emphasis on these facts, because of the idea now spread abroad that Cicero was a mere dabbler in literature, and that his works were extempore paraphrases of Greek books half understood. In truth, his appet.i.te for every kind of literature was insatiable, and his attainments in each department considerable. He was certainly the most learned Roman of his age, with the single exception of Varro. One of his letters to Atticus[38]

will give a fair picture of his life at this time. He especially studied the political writings of the Greeks, such as Theophrastus and Dicaearchus[39]. He also wrote historical memoirs after the fashion, of Theopompus[40].

The years from 59--57 B.C. were years in which Cicero's private cares overwhelmed all thought of other occupation. Soon after his return from exile, in the year 56, he describes himself as "devouring literature" with a marvellous man named Dionysius[41], and laughingly p.r.o.nouncing that nothing is sweeter than universal knowledge. He spent great part of the year 55 at c.u.mae or Naples "feeding upon" the library of Faustus Sulla, the son of the Dictator[42]. Literature formed then, he tells us, his solace and support, and he would rather sit in a garden seat which Atticus had, beneath a bust of Aristotle, than in the ivory chair of office. Towards the end of the year, he was busily engaged on the _De Oratore_, a work which clearly proves his continued familiarity with Greek philosophy[43]. In the following year (54) he writes that politics must cease for him, and that he therefore returns unreservedly to the life most in accordance with nature, that of the student[44]. During this year he was again for the most part at those of his country villas where his best collections of books were. At this time was written the _De Republica_, a work to which I may appeal for evidence that his old philosophical studies had by no means been allowed to drop[45]. Aristotle is especially mentioned as one of the authors read at this time[46]. In the year 52 B.C. came the _De Legibus_, written amid many distracting occupations; a work professedly modelled on Plato and the older philosophers of the Socratic schools.

In the year 51 Cicero, then on his way to Cilicia, revisited Athens, much to his own pleasure and that of the Athenians. He stayed in the house of Aristus, the brother of Antiochus and teacher of Brutus. His acquaintance with this philosopher was lasting, if we may judge from the affectionate mention in the _Brutus_[47]. Cicero also speaks in kindly terms of Xeno, an Epicurean friend of Atticus, who was then with Patro at Athens. It was at this time that Cicero interfered to prevent Memmius, the pupil of the great Roman Epicurean Lucretius, from destroying the house in which Epicurus had lived[48]. Cicero seems to have been somewhat disappointed with the state of philosophy at Athens, Aristus being the only man of merit then resident there[49]. On the journey from Athens to his province, he made the acquaintance of Cratippus, who afterwards taught at Athens as head of the Peripatetic school[50]. At this time he was resident at Mitylene, where Cicero seems to have pa.s.sed some time in his society[51]. He was by far the greatest, Cicero said, of all the Peripatetics he had himself heard, and indeed equal in merit to the most eminent of that school[52].

The care of that disordered province Cilicia enough to employ Cicero's thoughts till the end of 50. Yet he yearned for Athens and philosophy. He wished to leave some memorial of himself at the beautiful city, and anxiously asked Atticus whether it would look foolish to build a p??p????

at the Academia, as Appius, his predecessor, had done at Eleusis[53]. It seems the Athenians of the time were in the habit of adapting their ancient statues to suit the n.o.ble Romans of the day, and of placing on them fulsome inscriptions. Of this practice Cicero speaks with loathing. In one letter of this date he carefully discusses the errors Atticus had pointed out in the books _De Republica_[54]. His wishes with regard to Athens still kept their hold upon his mind, and on his way home from Cilicia he spoke of conferring on the city some signal favour[55]. Cicero was anxious to show Rhodes, with its school of eloquence, to the two boys Marcus and Quintus, who accompanied him, and they probably touched there for a few days[56].

From thence they went to Athens, where Cicero again stayed with Aristus[57], and renewed his friendship with other philosophers, among them Xeno the friend of Atticus[58].

On Cicero's return to Italy public affairs were in a very critical condition, and left little room for thoughts about literature. The letters which belong to this time are very pathetic. Cicero several times contrasts the statesmen of the time with the Scipio he had himself drawn in the _De Republica_[59]; when he thinks of Caesar, Plato's description of the tyrant is present to his mind[60]; when, he deliberates about the course he is himself to take, he naturally recals the example of Socrates, who refused to leave Athens amid the misrule of the thirty tyrants[61]. It is curious to find Cicero, in the very midst of civil war, poring over the book of Demetrius the Magnesian concerning concord[62]; or employing his days in arguing with himself a string of abstract philosophical propositions about tyranny[63]. Nothing could more clearly show that he was really a man of books; by nothing but accident a politician. In these evil days, however, nothing was long to his taste; books, letters, study, all in their turn became unpleasant[64].

As soon as Cicero had become fully reconciled to Caesar in the year 46 he returned with desperate energy to his old literary pursuits. In a letter written to Varro in that year[65], he says "I a.s.sure you I had no sooner returned to Rome than I renewed my intimacy with my old friends, my books."

These gave him real comfort, and his studies seemed to bear richer fruit than in his days of prosperity[66]. The tenor of all his letters at this time is the same: see especially the remaining letters to Varro and also to Sulpicius[67]. The _Part.i.tiones Oratoriae_, the _Paradoxa_, the _Orator_, and the _Laudatio Catonis_, to which Caesar replied by his _Anticato_, were all finished within the year. Before the end of the year the _Hortensius_ and the _De Finibus_ had probably both been planned and commenced. Early in the following year the _Academica_, the history of which I shall trace elsewhere, was written.

I have now finished the first portion of my task; I have shown Cicero as the man of letters and the student of philosophy during that portion of his life which preceded the writing of the _Academica_. Even the evidence I have produced, which does not include such indirect indications of philosophical study as might be obtained from the actual philosophical works of Cicero, is sufficient to justify his boast that at no time had he been divorced from philosophy[68]. He was ent.i.tled to repel the charge made by some people on the publication of his first book of the later period--the _Hortensius_--that he was a mere tiro in philosophy, by the a.s.sertion that on the contrary nothing had more occupied his thoughts throughout the whole of a wonderfully energetic life[69]. Did the scope of this edition allow it, I should have little difficulty in showing from a minute survey of his works, and a comparison of them with ancient authorities, that his knowledge of Greek philosophy was nearly as accurate as it was extensive. So far as the _Academica_ is concerned, I have had in my notes an opportunity of defending Cicero's substantial accuracy; of the success of the defence I must leave the reader to judge. During the progress of this work I shall have to expose the groundlessness of many feelings and judgments now current which have contributed to produce a low estimate of Cicero's philosophical attainments, but there is one piece of unfairness which I shall have no better opportunity of mentioning than the present. It is this. Cicero, the philosopher, is made to suffer for the shortcomings of Cicero the politician. Scholars who have learned to despise his political weakness, vanity, and irresolution, make haste to depreciate his achievements in philosophy, without troubling themselves to inquire too closely into their intrinsic value. I am sorry to be obliged to instance the ill.u.s.trious Mommsen, who speaks of the _De Legibus_ as "an oasis in the desert of this dreary and voluminous writer." From political partizanship, and prejudices based on facts irrelevant to the matter in hand, I beg all students to free themselves in reading the _Academica_.

II. _The Philosophical Opinions of Cicero_.

In order to define with clearness the position of Cicero as a student of philosophy, it would be indispensable to enter into a detailed historical examination of the later Greek schools--the Stoic, Peripatetic, Epicurean and new Academic. These it would be necessary to know, not merely as they came from the hands of their founders, but as they existed in Cicero's age; Stoicism not as Zeno understood it, but as Posidonius and the other pupils of Panaetius propounded it; not merely the Epicureanism of Epicurus, but that of Zeno, Phaedrus, Patro, and Xeno; the doctrines taught in the Lyceum by Cratippus; the new Academicism of Philo as well as that of Arcesilas and Carneades; the medley of Academicism, Peripateticism, and Stoicism put forward by Antiochus in the name of the Old Academy. A systematic attempt to distinguish between the earlier and later forms of doctrine held by these schools is still a great desideratum. Cicero's statements concerning any particular school are generally tested by comparing them with the a.s.sertions made by ancient authorities about the earlier representatives of the school. Should any discrepancy appear, it is at once concluded that Cicero is in gross error, whereas, in all probability, he is uttering opinions which would have been recognised as genuine by those who were at the head of the school in his day. The criticism of Madvig even is not free from this error, as will be seen from my notes on several pa.s.sages of the _Academica_[70]. As my s.p.a.ce forbids me to attempt the thorough inquiry I have indicated as desirable, I can but describe in rough outline the relation in which Cicero stands to the chief schools.

The two main tasks of the later Greek philosophy were, as Cicero often insists, the establishment of a criterion such as would suffice to distinguish the true from the false, and the determination of an ethical standard[71]. We have in the _Academica_ Cicero's view of the first problem: that the attainment of any infallible criterion was impossible. To go more into detail here would be to antic.i.p.ate the text of the _Lucullus_ as well as my notes. Without further refinements, I may say that Cicero in this respect was in substantial agreement with the New Academic school, and in opposition to all other schools. As he himself says, the doctrine that absolute knowledge is impossible was the one Academic tenet against which all the other schools were combined[72]. In that which was most distinctively New Academic, Cicero followed the New Academy.

It is easy to see what there was in such a tenet to attract Cicero. Nothing was more repulsive to his mind than dogmatism. As an orator, he was accustomed to hear arguments put forward with equal persuasiveness on both sides of a case. It seemed to him arrogant to make any proposition with a conviction of its absolute, indestructible and irrefragable truth. One requisite of a philosophy with him was that it should avoid this arrogance[73]. Philosophers of the highest respectability had held the most opposite opinions on the same subjects. To withhold absolute a.s.sent from all doctrines, while giving a qualified a.s.sent to those which seemed most probable, was the only prudent course[74]. Cicero's temperament also, apart from his experience as an orator, inclined him to charity and toleration, and repelled him from the fury of dogmatism. He repeatedly insists that the diversities of opinion which the most famous intellects display, ought to lead men to teach one another with all gentleness and meekness[75]. In positiveness of a.s.sertion there seemed to be something reckless and disgraceful, unworthy of a self-controlled character[76]. Here we have a touch of feeling thoroughly Roman. Cicero further urges arguments similar to some put forward by a long series of English thinkers from Milton to Mill, to show that the free conflict of opinion is necessary to the progress of philosophy, which was by that very freedom brought rapidly to maturity in Greece[77]. Wherever authority has loudly raised its voice, says Cicero, there philosophy has pined. Pythagoras[78] is quoted as a warning example, and the baneful effects of authority are often depicted[79]. The true philosophic spirit requires us to find out what can be said for every view. It is a positive duty to discuss all aspects of every question, after the example of the Old Academy and Aristotle[80].

Those who demand a dogmatic statement of belief are mere busybodies[81].

The Academics glory in their freedom of judgment. They are not compelled to defend an opinion whether they will or no, merely because one of their predecessors has laid it down[82]. So far does Cicero carry this freedom, that in the fifth book of the _Tusculan Disputations_, he maintains a view entirely at variance with the whole of the fourth book of the _De Finibus_, and when the discrepancy is pointed out, refuses to be bound by his former statements, on the score that he is an Academic and a freeman[83]. "Modo hoc, modo illud probabilius videtur[84]." The Academic sips the best of every school[85]. He roams in the wide field of philosophy, while the Stoic dares not stir a foot's breadth away from Chrysippus[86]. The Academic is only anxious that people should combat his opinions; for he makes it his sole aim, with Socrates, to rid himself and others of the mists of error[87]. This spirit is even found in Lucullus the Antiochean[88]. While professing, however, this philosophic bohemianism, Cicero indignantly repels the charge that the Academy, though claiming to seek for the truth, has no truth to follow[89]. The probable is for it the true.

Another consideration which attracted Cicero to these tenets was their evident adaptability to the purposes of oratory, and the fact that eloquence was, as he puts it, the child of the Academy[90]. Orators, politicians, and stylists had ever found their best nourishment in the teaching of the Academic and Peripatetic masters[91]. The Stoics and Epicureans cared nothing for power of expression. Again, the Academic tenets were those with which the common sense of the world could have most sympathy[92]. The Academy also was the school which had the most respectable pedigree. Compared with its system, all other philosophies were plebeian[93]. The philosopher who best preserved the Socratic tradition was most estimable, _ceteris paribus_, and that man was Carneades[94].

In looking at the second great problem, that of the ethical standard, we must never forget that it was considered by nearly all the later philosophers as of overwhelming importance compared with the first.

Philosophy was emphatically defined as the art of conduct (_ars vivendi_).

All speculative and non-ethical doctrines were merely estimable as supplying a basis on which this practical art could be reared. This is equally true of the Pyrrhonian scepticism and of the dogmatism of Zeno and Epicurus. Their logical and physical doctrines were mere outworks or ramparts within which the ordinary life of the school was carried on. These were useful chiefly in case of attack by the enemy; in time of peace ethics held the supremacy. In this fact we shall find a key to unlock many difficulties in Cicero's philosophical writings. I may instance one pa.s.sage in the beginning of the _Academica Posteriora_[95], which has given much trouble to editors. Cicero is there charged by Varro with having deserted the Old Academy for the New, and admits the charge. How is this to be reconciled with his own oft-repeated statements that he never recanted the doctrines Philo had taught him? Simply thus. Arcesilas, Carneades, and Philo had been too busy with their polemic against Zeno and his followers, maintained on logical grounds, to deal much with ethics. On the other hand, in the works which Cicero had written and published before the _Academica_, wherever he had touched philosophy, it had been on its ethical side. The works themselves, moreover, were direct imitations of early Academic and Peripatetic writers, who, in the rough popular view which regarded ethics mainly or solely, really composed a single school, denoted by the phrase "Vetus Academia." General readers, therefore, who considered ethical resemblance as of far greater moment than dialectical difference, would naturally look upon Cicero as a supporter of their "Vetus Academia," so long as he kept clear of dialectic; when he brought dialectic to the front, and p.r.o.nounced boldly for Carneades, they would naturally regard him as a deserter from the Old Academy to the New. This view is confirmed by the fact that for many years before Cicero wrote, the Academic dialectic had found no eminent expositor. So much was this the case, that when Cicero wrote the _Academica_ he was charged with const.i.tuting himself the champion of an exploded and discredited school[96].

Cicero's ethics, then, stand quite apart from his dialectic. In the sphere of morals he felt the danger of the principle of doubt. Even in the _De Legibus_ when the dialogue turns on a moral question, he begs the New Academy, which has introduced confusion into these subjects, to be silent[97]. Again, Antiochus, who in the dialectical dialogue is rejected, is in the _De Legibus_ spoken of with considerable favour[98]. All ethical systems which seemed to afford stability to moral principles had an attraction for Cicero. He was fascinated by the Stoics almost beyond the power of resistance. In respect of their ethical and religious ideas he calls them "great and famous philosophers[99]," and he frequently speaks with something like shame of the treatment they had received at the hands of Arcesilas and Carneades. Once he gives expression to a fear lest they should be the only true philosophers after all[100]. There was a kind of magnificence about the Stoic utterances on morality, more suited to a superhuman than a human world, which allured Cicero more than the barrenness of the Stoic dialectic repelled him[101]. On moral questions, therefore, we often find him going farther in the direction of Stoicism than even his teacher Antiochus. One great question which divided the philosophers of the time was, whether happiness was capable of degrees. The Stoics maintained that it was not, and in a remarkable pa.s.sage Cicero agrees with them, explicitly rejecting the position of Antiochus, that a life enriched by virtue, but unattended by other advantages, might be happy, but could not be the happiest possible[102]. He begs the Academic and Peripatetic schools to cease from giving an uncertain sound (balbutire) and to allow that the happiness of the wise man would remain unimpaired even if he were thrust into the bull of Phalaris[103]. In another place he admits the purely Stoic doctrine that virtue is one and indivisible[104].

These opinions, however, he will not allow to be distinctively Stoic, but appeals to Socrates as his authority for them[105]. Zeno, who is merely an ign.o.ble craftsman of words, stole them from the Old Academy. This is Cicero's general feeling with regard to Zeno, and there can be no doubt that he caught it from Antiochus who, in stealing the doctrines of Zeno, ever stoutly maintained that Zeno had stolen them before. Cicero, however, regarded chiefly the ethics of Zeno with this feeling, while Antiochus so regarded chiefly the dialectic. It is just in this that the difference between Antiochus and Cicero lies. To the former Zeno's dialectic was true and Socratic, while the latter treated it as un-Socratic, looking upon Socrates as the apostle of doubt[106]. On the whole Cicero was more in accord with Stoic ethics than Antiochus. Not in all points, however: for while Antiochus accepted without reserve the Stoic paradoxes, Cicero hesitatingly followed them, although he conceded that they were Socratic[107]. Again, Antiochus subscribed to the Stoic theory that all emotion was sinful; Cicero, who was very human in his joys and sorrows, refused it with horror[108]. It must be admitted that on some points Cicero was inconsistent. In the _De Finibus_ he argued that the difference between the Peripatetic and Stoic ethics was merely one of terms; in the _Tusculan Disputations_ he held it to be real. The most Stoic in tone of all his works are the _Tusculan Disputations_ and the _De Officiis_.