The Ethical Writings - Cicero

Скачать книгу

disciplined, and brought into a condition in which it can obey counsel and reason in following out affairs to their issue, and in enduring toil. But the virtue which we demand consists in mental care and thought, in which those who preside over the state in the robe of peace, perform no less service than those who take the lead in war. Indeed, by the counsel of the former, wars have been often prevented or terminated, sometimes, also, begun, as the third Punic war, by the counsel of Marcus Cato, Ref. 059 then dead, whose authority outlived him. Therefore skill in the settlement of controversies is more desirable than courage in disputing them by arms; but care must be taken lest we resort to peaceful measures rather to avoid fighting than for the public good.

      But war should be undertaken in such a way that it may seem nothing else than a quest of peace. Moreover, it belongs to a brave and firm man not to be disturbed in misfortune, nor to be so thrown off his balance as to be, in the trite phrase, hustled down from his position, but to take prompt thought and counsel, and not to be betrayed into unreason. While as much as this belongs to a great mind, it is also the part of a man of transcendent ability to anticipate the future in thought, and somewhat beforehand to consider what is liable to happen on either side, and what is to be done in case of any possible event, so as not to be compelled at any time to say, “I had not thought of this.” Such is the work of a mind large, and lofty, and trusting in discretion and good counsel. But to make rash manoeuvres in battle, and to come to close quarters with the enemy, is something savage and beastlike. Yet when occasion and need demand, there must be hand-to-hand fighting, and death is to be preferred to slavery or poltroonery.

      24. As to the destruction and plundering of conquered cities, care must be taken that nothing be done precipitately, nothing cruelly; and it is the part of a truly great man, in times of disorder, to punish the guilty, to spare the many, and, whatever takes place, to keep rectitude and honor inviolate. For as there are those, as I have already said, who prefer military to civil service, so you may find many to whom perilous and hot-headed counsels seem more splendid and imposing than calm and deliberate measures. Never, certainly, are we by shunning danger to make ourselves seem tame and timid; but equally are we to avoid encountering needless perils, than which nothing can be more foolish. Therefore, in impending danger, we should imitate the custom of physicians, who employ mild treatment for those but slightly ill, but are compelled to use dangerous and doubtful remedies for severer diseases. Thus it is the part of a madman, in a calm sea to desire a storm with a head-wind; but that of a wise man, to withstand the storm as best he may, especially if the benefits obtained by carrying the matter through successfully are greater than the evil that may be incurred in the conflict. But public transactions are perilous, sometimes to those who undertake them, sometimes to the state; and, again, some run the risk of life, others of fame, and of the good-will of their fellow-citizens. We ought to be more ready to encounter danger for ourselves than for the state, and to contend more promptly for honor and fame than for anything else that concerns ourselves personally.

      Yet there have been found many who were ready to pour out not only their money, but even their blood for their country, who would not make the least sacrifice of reputation, even when the well-being of the state demanded it; as, for instance, Callicratidas, who, after having been at the head of the Lacedaemonian forces in the Peloponnesian war, and having repeatedly rendered excellent service, at last reversed everything by rejecting the advice of those who thought it best to remove the fleet from the Arginusae and not to fight with the Athenians. He answered them that the Lacedaemonians, if they lost that fleet, could equip another, while he could not retreat without disgracing himself. Ref. 060 This was, indeed, to the Lacedaemonians a blow of moderate severity; that, a ruinous one, by which, when Cleombrotus, Ref. 061 for fear of unpopularity, fought rashly with Epaminondas, the power of the Lacedaemonians utterly collapsed. What a contrast here to the advantage of Quintus Maximus, Ref. 062 of whom Ennius writes: —

      “One man by slow delays restored our fortunes,

      Preferring not the people’s praise to safety,

      And thus his after-glory shines the more.”

      This same kind of error is also to be shunned in civil affairs; for there are those who, for fear of unpopularity, dare not say what they think, even if it be the very best that could be said.

      25. In fine, let those who are to preside over the state obey two precepts of Plato, — one, that they so watch for the well-being of their fellow-citizens that they have reference to it in whatever they do, forgetting their own private interests; the other, that they care for the whole body politic, and not, while they watch over a portion of it, neglect other portions. For, as the guardianship of a minor, so the administration of the state is to be conducted for the benefit, not of those to whom it is intrusted, but of those who are intrusted to their care. But those who take counsel for a part of the citizens, and neglect a part, bring into the state an element of the greatest mischief, and stir up sedition and discord, some siding with the people, some with the aristocracy, and few being equally the friends of all. From this cause arose great dissensions among the Athenians, and in our republic it has led not only to seditions, but also to destructive civil wars. Partiality of this kind, a citizen who is substantial and brave, and worthy of a chief place in the state, will shun and abhor, and will give himself wholly up to the state, pursuing neither wealth nor power; and he will so watch over the entire state as to consult the well-being of all its citizens. Nor will he expose any one to hatred or envy by false accusation, and he will in every respect so adhere to justice and right as in their behalf to submit to any loss however severe, and to face death itself rather than surrender the principles which I have indicated. Most pitiful in every aspect is the canvassing and scrambling for preferment, of which it is well said by the same Plato, that those who strive among themselves which shall be foremost in the administration of the state, act like sailors who should quarrel for a place at the helm. The same writer exhorts us to regard as enemies those who bear arms against us, not those who desire to care for the interests of the state in accordance with their own judgment, as in the case of the disagreement without bitterness between Publius Africanus and Quintus Metellus. Ref. 063

      Nor are they to be listened to who think that anger is to be cherished toward those who are unfriendly to us on political grounds, and imagine that this betokens a large-minded and brave man; for nothing is more praiseworthy, nothing more befitting a great and eminent man, than placability and clemency. Moreover, in free states and where all have equal rights, there is a demand for courtesy, and for a soul superior to petty causes of vexation, lest if we suffer ourselves to be angry with those who intrude upon us inopportunely, we fall into irritable habits equally harmful and hateful. Yet an easy and accommodating temper is to be approved only so far as may be consistent with the strictness demanded in public business, without which the state cannot be administered. But all punishment and correction ought to be free from personal insult, and should have reference, not to the pleasure of him who administers punishment or reproof, but to the public good. Care also must be taken lest the punishment be greater than the fault, and lest for the same cause some be made penally responsible, and others not even called to account. Most of all is anger to be eliminated in punishment; for he who enters on the office of punishment in anger will never preserve that mean between too much and too little, of which the Peripatetics make so great account, Ref. 064 and rightly too, if they only would not commend anger, and say that it is implanted by nature for useful ends. On the other hand, it is under all circumstances to be shunned, and it is desirable that those who preside over the state should be like the laws, which are led to inflict punishment, not by anger, but by justice.

      26. Again, in prosperity, and when affairs flow on as we would have them, we should with the utmost care avoid pride, fastidiousness, and arrogance; for it is the token of a frivolous mind to bear either prosperity or adversity otherwise than moderately, and pre-eminently praiseworthy is an equable temperament in one’s whole life, the same countenance and the same mien always, as we learn was the case with Socrates, and equally with Caius Laelius. Ref. 065 I regard Philip, king of the Macedonians, though surpassed by his son in achievements and in fame, as having been his superior in affability and kindness. Thus the one was always great, the other often very mean, — so as to give good ground for the rule of those who say that the higher our position is, the more meekly we should carry ourselves. Panaetius, indeed,

Скачать книгу