in the De Officiis, while he repeatedly professes his adherence to the New Academy and the Peripatetic doctrine of morals, he bases his discussion on the Stoic theory, and intimates very clearly that he thought his son safer under the rigid discipline of the Stoic school than under the more lax though wise tuition of his Peripatetic preceptor. It is as if a Mohammedan, while recognizing the divine mission of the Arab prophet, were to write for his son a treatise on the ethics of the New Testament as better adapted than the moral system of the Koran for the training and confirming of a young man in the practice of virtue.
This treatise, then, may be regarded as an exposition of the ethical system of the Stoics of Cicero’s time, yet with a special limitation, purpose, and adaptation. It is not designed for the ideally perfect philosopher, nor for a candidate for that exalted position, but for one on the lower plane of common life. It therefore defines not the moral consciousness of the truly wise man, but the specific duties by the practice of which one may grow into the semblance of true wisdom. Nor does it purport to be a compendium even of these duties. It is simply a directory for a young Roman of high rank and promise, who is going to enter upon public life, and to be a candidate for office and honor in the state. It prescribes the self-training, the social relations, and the habits of living, by which such a youth may both deserve and attain distinction and eminence, and the respect and confidence of his fellow-citizens. Of course, many of the details in this treatise were of merely local and transient import and value; but its underlying principles are in such close harmony with the absolute and eternal right that they can never become obsolete. At the same time, the division and arrangement of the treatise give it, so far as I know, the precedence over all other ethical treatises ancient or modern. The division is exhaustive. The arrangement is such as to leave an open space for the insertion and full treatment of any topic within the scope of ethical philosophy.
The First Book treats of the Right. The right consists in accordance with nature, with the nature of things, with the nature of man. Hence is derived its imperative obligation upon the human conscience. Its duties are evolved from man’s own consciousness. Man by his very nature desires knowledge, and craves materials for the active exercise of his cognitive powers. He is by his birth, by his instinctive cravings, by the necessity of his daily life, a gregarious being, a member of a family, of society, of the state, and as such cannot but recognize justice, including benevolence, as his imperative duty. He postulates distinction, eminence, a position from which he can look down on earthly fortunes as beneath him, and can sacrifice all exterior good for the service of mankind and the attainment of merited fame. He has also an innate sense of order, proportion, harmony, which can satisfy itself only by practical reference to the due time, place, manner, and measure of whatever is done or said. Hence the four virtues of Prudence or Wisdom, Justice, Fortitude or Magnanimity, and Order, Temperance, or Moderation. These virtues in their broadest significance include all human obligations, Ref. 002 and form a series of divisions, under one or another of which may be classed every specific duty. Under each of these heads Cicero shows what was demanded by the highest sentiment of his time from a youth of spotless fame and of honorable ambition.
The Second Book has Expediency, or Utility, for its subject. Outside of the province of duty or of things required there is large room for choice among things permitted, — consistent with the Right, yet forming no part of it. The question that underlies this Book is, By what honorable methods, other than the discharge of express duty, can a young man secure for himself the favor, gratitude, assistance, and — in case of need — the suffrages of his fellow-citizens? This Book has its proper place in a treatise on morals, because it is the author’s aim throughout to discriminate between the immoral and the legitimate modes of obtaining reputation and popularity.
The Third Book deals with the alleged or seeming discrepancy between the Expedient and the Right. Cicero denies the possibility of such mutual repugnance, and maintains that whatever is expedient must of necessity be right, and that what is right cannot be otherwise than expedient.
In this translation I have attempted to give, not a word-for-word version of the Latin text, but a literal transcript in English of what I suppose that Cicero meant to write in his own tongue. I have not used his moods and tenses in the instances in which our English idiom would employ a different form of the verb. I have not infrequently omitted the connective and illative words that bind sentence to sentence, in cases in which we should use no such words. Ref. 003 In the few obscure passages I have sought the aid of the best commentators, but have generally found them hazy or ambiguous in their interpretation where there was any room for doubt. I may have made mistakes in translating; but if so, it has not been for lack of close and careful study, with the help of the best editions which I could procure for myself or find in the Harvard College Library.
I have used Beier’s text as the basis for my translation, and have preferred not to deviate from it even where a different reading seemed to me intrinsically probable; for in every such instance Beier gives satisfactory reasons for his preferred reading, and destitute as I am of the needed apparatus for textual criticism, I cannot but regard his judgment in such a case as much better than my own.
DE OFFICIIS. (ON MORAL DUTIES)
BOOK I.
1. Although you, my son Marcus, having listened for a year to Cratippus, and that at Athens, ought to be well versed in the maxims and principles of philosophy, on account of the paramount authority both of the teacher and of the city, — the former being able to enrich you with knowledge; the latter, with examples, — yet, as for my own benefit I have always connected Latin with Greek, and have done so, not only in philosophy, but also in my self-training as a public speaker, I think that you, too, ought to do the same, in order that you may be equally capable of either style of discourse. Ref. 004 To this end I have, as it seems to me, been of no small service to my fellow-citizens, so that not only those ignorant of Greek literature, but highly educated men also, think that they have gained somewhat from me, both as to public speaking and as to philosophical discussion. Therefore, while you will be the pupil of the first philosopher of our time, and will continue so as long as you please, — and that ought to be as long as you can profit by his instruction, — yet by reading my writings, which dissent very little from the Peripatetics (for both they and I regard ourselves as disciples both of Socrates and of Plato), though on the subjects of discussion I would have you freely exercise your own judgment, you will certainly acquire a fuller command of the Latin tongue. Nor in speaking thus ought I to be regarded as presumptuous. For while in the science of philosophy I may have many superiors, if I claim for myself what belongs properly to the orator, aptness, perspicuity, and elegance of diction, since I have passed my life in this pursuit, it is not without a good measure of right that I proffer the claim. Wherefore I earnestly exhort you, my Cicero, to read carefully not only my orations, but these books of mine on philosophy, which already in bulk are nearly equal to the orations. For while in oratory there is a greater force of expression, the more even and moderate style of writing that belongs to philosophy ought also to be cultivated. And indeed I do not see that it has fallen to any Greek author to exercise himself in both styles, and to pursue at once forensic eloquence and unimpassioned philosophical discussion; unless, perchance, this may be said of Demetrius Phalereus, Ref. 005 — a keen disputant, and at the same time an orator, though of no great power, yet with a winning grace by which one might recognize him as a disciple of Theophrastus. But what proficiency I have made in either style let others judge; I certainly have pursued both. Indeed, I think that Plato, too, if he had been disposed to attempt forensic eloquence, would have spoken with equal fluency and power; and that Demosthenes, if he had retained and had wished to put into writing what he had learned from Plato, would have done so in a style both graceful and magnificent. I have the same opinion of Aristotle and Isocrates, each of whom, charmed with his own department, held the other in low esteem.
2. But, having determined to write expressly for your benefit something at the present time, much hereafter, I have thought it best to begin with what is most suitable both to your age and to my parental authority. Now,
