The Ethical Writings - Cicero

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and care must be on the alert to prevent us from doing anything rashly and at haphazard, inconsiderately and carelessly. For we are not so constituted by nature as to seem made for sport and jest, but rather for sobriety and for certain more weighty and important pursuits. It is, indeed, right to indulge in sport and jest, but only as in sleep and other relaxations, when we have done full justice to grave and serious concerns. Still further, the very style of jesting ought not to be extravagant or immoderate, but in pure taste and with genuine humor. For as we do not give boys the unlimited liberty of play, but only that degree of freedom which is consistent with good conduct, so in jest itself there ought to shine forth something of the radiance of a pure character. There are, in truth, two kinds of jokes, — the one vulgar, impertinent, vicious, obscene; the other, elegant, refined, witty, humorous. This last kind fills not only our own Plautus and the old comedy of the Athenians, but also the books of the Socratic philosophers; and many things of this sort have been wittily said by many persons, as, for instance, those sayings collected by the elder Cato Ref. 077 which they call ἀποϕθέγματα. Ref. 078 The distinction between a refined and a vulgar joke is easily made. The one, if not untimely, is worthy of any man at leisure; the other, unworthy of any man above the condition of a slave, if polluted by vile images or filthy words. A certain limit is to be observed in sport, also, lest we run into excess, and, carried away by pleasure, lapse into some kind of disgraceful conduct. Our field Ref. 079 for athletic exercises, and the amusement of the chase, furnish proper examples of sport.

      30. It is appropriate to every discussion of duty, always to bear in mind how far the nature of man excels that of cattle and other beasts. They feel nothing save sensual pleasure, and toward that they are borne by every instinct; but the mind of man is nourished by learning and reflection, is constantly thinking or doing something, and is led by the pleasure and profit derived from what is seen and heard. And even if one is unduly inclined to sensual pleasure, if he only be not on a level with brute beasts, — for there are some who are men, not in fact, but in name, — if he be ever so little above them, although captivated with the mere delight of the senses, he hides and dissembles the appetite for such pleasure from very shame. Hence it is inferred that bodily pleasure is unworthy of man’s superior endowments, and ought to be despised and spurned; and if there be any one who sets some value on sensual gratification, he should carefully keep it within due limits. Thus food and the care of the body should be ordered with reference to health and strength, not to sensual pleasure. Indeed, if we will only bear in mind what excellence and dignity belong to human nature, we shall understand how base it is to give one’s self up to luxury, and to live voluptuously and wantonly, and how honorable it is to live frugally, chastely, circumspectly, soberly.

      But it is to be borne in mind that we are endowed by nature as it were with two characters, one of which is common to us with other men, inasmuch as we all partake of reason, and of the traits which raise us above the brutes, from which all that is right and becoming is derived, and from which we seek the method of ascertaining our duty; while the other is that which is assigned to each of us individually. For as in bodies there are great dissimilarities, — we see some excelling in speed for the race, others in strength for wrestling; also in personal appearance, some have dignity, others grace, — so in minds there are even greater diversities. Lucius Crassus and Lucius Philippus had a great deal of pleasantry; Caius Caesar, the son of Lucius, even more and more elaborate; while in their contemporaries, Marcus Scaurus and Marcus Drusus the younger, there was an unusual severity of manner; in Caius Laelius, much mirthfulness; in his friend Scipio, greater ambition, a more austere type of character. Among the Greeks, too, we have learned that Socrates was pleasant and facetious, and had a jocose way of talking, and meant more than he said, one whom the Greeks call εἴρωνα; Ref. 080 on the other hand, that Pythagoras and Pericles obtained the highest authority in their intercourse with men without any seasoning of mirthfulness. We are informed that, of the Carthaginians, Hannibal was crafty, and of our own commanders, that Quintus Maximus readily practised concealment, kept silence, dissembled, laid snares, anticipated the plans of his enemies. In these traits the Greeks assign the foremost place to Themistocles and Jason of Pherae, and accord pre-eminent praise to the cunning and crafty procedure of Solon, who, for his own safety, and that he might render additional service to the state, feigned insanity. Ref. 081 There are others of very unlike character, simple and open, who think that nothing should be done covertly or insidiously, votaries of truth, enemies of fraud; others still, who will endure anything whatever, and will be subservient to any one whomsoever, till they attain what they desire, as we saw in the case of Sulla and of Marcus Crassus. Of this class of men we learn that Lysander, the Lacedaemonian, was unsurpassed in crafty plotting and in his power of endurance, while Callicratidas, who succeeded Lysander in the command of the fleet, was of the opposite character. Also in speech, we sometimes see a man of surpassing ability contrive to appear like one of the multitude, as we witnessed in Catulus, both father and son, and in Quintus Mucius Mancia. We have heard from those of an earlier generation that this was the habit of Publius Scipio Nasica, and, on the other hand, that his father, the man who avenged the nefarious enterprises of Tiberius Gracchus, had nothing genial in his address. We learn, too, that Xenocrates, indeed the sternest of philosophers, was on this very score eminent and renowned. Ref. 082 There are other innumerable diversities of nature and of manners, which yet give no good ground for obloquy.

      31. Every one ought to hold fast, not his faults, but his peculiarities, so as to retain more easily the becomingness which is the subject of our inquiry. We ought, indeed, to act in such a way as shall be in no respect repugnant to our common human nature; yet, holding this sacred, let us follow our individual nature, so that, if there are other pursuits in themselves more important and excellent, we yet may measure our own pursuits by the standard of our own nature. For it is of no avail to resist nature, or to pursue anything which we cannot reach. It is the more apparent of what quality is the becomingness under discussion, when we consider that nothing is becoming that is done, as the phrase is, without Minerva’s sanction, that is, with the opposition and repugnancy of nature. In truth, if anything is becoming, nothing surely is more so than uniform consistency in the whole course of life and in each separate action, which you cannot preserve if, imitating the nature of others, you abandon your own. For as we ought to use our native tongue, and not, like some who are perpetually foisting in Greek words, incur well-deserved ridicule, so we ought not to introduce any discordance into our conduct and our general way of living. This difference of natures, indeed, has so much force that sometimes one person ought, and another under the same circumstances ought not, to commit suicide. Ref. 083 For was the case of Marcus Cato different from that of the others who surrendered to Caesar in Africa? Yet had they killed themselves, they might perhaps have been worthy of censure, because their mode of life was less severe, and their characters were more pliant; while, since Nature had given Cato an incredible massiveness of character, and he himself had strengthened it by undeviating self-consistency, and had always been steadfast in the purpose once conceived and the design once undertaken, it seemed fit for him to die rather than to look upon the face of a tyrant. How many things did Ulysses endure in his long wandering, while he submitted to the service of women, — if Circe and Calypso are to be called women, — and while he strove to be affable and pleasant to all in his whole social intercourse! At home, also, he bore the jeers of slaves and maidservants, that he might attain the object of his desire. But Ajax, with the temper which he is said to have had, would have faced death a thousand times rather than have borne such insults. In view of these things, it will be each man’s duty to weigh well what are his own peculiar traits of character, and to keep them in serviceable condition, and not to desire to try how far another man’s peculiarities may be becoming to him; for that is most becoming to each man which is most peculiarly his own. Let each of us, then, know his own capacities and proclivities, and show himself a discriminating judge of his own excellences and defects, lest performers on the stage may evince more discretion than we do. For they choose, not the best plays, but those the best adapted to their respective abilities, — those who rely on voice, the Epigoni and Medus; those who depend on action, Menalippa or Clytaemnestra; Rutilius, whom I remember, Antiopa always; Aesopus, not often Ajax. Ref. 084 An actor, then, will look to this fitness on the stage; shall not the wise man have equal regard to it in life? Let us therefore bestow our diligence chiefly on those concerns for which we are the best fitted. But if at any time

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